heart Lord let me not wander What 's the reason 1. Because they have a larger sense of Duty 2. A more tender sense of dangers and difficulties that do attend them First They have a larger sense of duty to God At first while we are carnal we take up duty by the lump and by the visible bulk of it we look only to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the work of the Law Rom. 2. 15. and to avoid gross sins or perform outward acts of worship O if I do sin I am no Adulterer no Extortioner Luk. 18. 11. we think then 't is well But when we begin to have grace wrought in our heart then we begin to serve God in the spirit Phil. 3. 3. And my God whom I serve with my spirit Rom. 1. 9. Then we begin to look after the regulation of the inner man and subduing of the soul to God and we cannot be contented with the visible bulk of obedience and with some general conformity I but at first there is only a general purpose to serve God in the spirit but afterwards when they begin to look into the breadth of the Commandment still they are sensible of their coming short and how apt they are to wander in this and that point Still their sense of duty is increased because their light their love to God and their power is increased and because they draw near to their everlasting hopes 1. Because their light is increased By Communion with God they see more of his holiness The more a man is exercised in obedience the clearer is his light and understanding both to God and the will of God Mat. 5. 8. Blessed are the pure in heart for they shall see God All sight of God it is as Nazianzen speaks according to the proportion of our purity and therefore the more Communion we have with God the more sight into the nature of God and the will of God and the more they are held under the awe of God In moral Disciplines the further we wade in them the more we see of our defects Those that went to Athens first they counted themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men afterward only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of wisdom then they were only men that could talk a little afterward they found themselves nothing So a Christian in Communion with God the longer he converseth with God the more he doth see of his perfection and holiness Surely I am more brutish than any man was the expression of wise Agur Prov. 30. 2. This holy man of God saith Chrysostom speaks it not only humbly but truly as he thinks Sure they did not complement with God these holy men in the serious actings of their souls they speak as they think why because they have a high sense of Gods holiness therefore a deeper sense of their own vileness they think there are hardly any so bad as themselves Now they are convinced that the holy God will not be put off with any slight matter and they are become sensible of that precept Mat. 5. ult Be perfect as your father which is in heaven is perfect 2. Their love to God is encreased by acquaintance with him and therefore their hearts are more tender and sensible of the least deflection The more a man loves God the more he will do for God 1 Joh. 5. 3. This is the love of God that we keep his commandments That 's a clear rule the more we love God the more chary we will be of his commandments and therefore they cannot sin upon such easie terms as before nor go to Heaven upon such easie terms as they thought before 3. Their Power is encreased He that is grown to a man's estate minds other work than what he did when a child and as they have more strength they look after more work At first it was only to prevent excesses and breaking out of sin but afterward to subdue every thought to the obedience of Christ. 4. They are nearer to heaven and therefore they look after greater suitableness to their everlasting estate They think of that sinless and pure estate they shall enjoy there therefore have a greater sense of duty upon them Natural motion saith the Philosopher is slower in the beginning and swifter in the end and close so spiritual motion in the end and close ariseth to a greater vigor of Holiness that which served before will not serve their turn now Phil. 3. 14. They are pressing forward toward the mark c. they are hastening apace and strain themselves when the prize is so near Secondly As they have a larger sense of duty so they have a greater experience of the dangers and difficulties that do attend them Aristotle observes of young men that they are more given to hope than the old are they are of great and strong hopes he renders three reasons for it Because they are of eager spirits little experience and look but to a few things and therefore they are forward to get abroad in the world and to intangle themselves in the early cares of a Family until their rashness be confuted by their own miscarriage So it is true of young Christians they are all on a flame ready to run into the mouth of danger upon the confidence of their present affections and till they have smarted often this confidence is not abated But men that have been exercised and experienced are more sensible of the naughtiness and inconstancy of their own hearts Psal. 51. 6. In the hidden part thou shalt make me to know wisdom And therefore are more diffident of their own strength and desire the Lord to keep them from wandering We see then a cautelous fear is necessary to the last it is useful to us not only to begin but to work out our salvation Phil. 2. 12. Work out your own salvation with fear and trembling Not only when we are Novices and so weak and more liable to temptation but to the close of our days Prov. 28. 14. Blessed is the man that feareth always That fear which causeth diffidence and doubting and despair is a torment not a blessedness yet the fear that is opposite to carnal security and presuming on our own strength is a fruit of grace and spiritual experience this is that which stirreth up care and diligence in our heavenly calling and dependance upon God and constant addresses to him that keepeth us humble and waiting for the supplies of his grace Doct. 2. It is God alone that can keep us from wandering Reason There is in mans heart a mighty proneness thereto Jer. 14. 10. You have hearts that love to wander Man is a restless creature that loveth shifts and changes For weakness they are compared to children Hos. 11. 3. and for wandering compared to sheep Isa. 53. 6. There is no creature so apt to go astray as sheep and so unable to return This is the disposition of men by nature And mark much of the old nature remains
his mouth and walk in the way that is pointed out by his Word and Spirit you shall have enough to direct you in all your ways 2. It doth warn us of all our dangers It doth not only in the general call upon us to watch Mat. 13. 37. and walk circumspectly Eph. 5. 15. but it discovers all those deceits particularly whereby we may be surprized diverted and turned out of the way There are snares in Prosperity snares in Adversity Temptations you meet with in praying trading eating drinking in your publick undertakings and in your private converse it shews your danger in all your ways before you feel the smart of them therefore give up your selves to God's direction reading hearing meditating believing and practising read hear it often then the deceits of Satan will be laid open and the snares of your own hearts Christians an exact Rule is of little use if you do not consult it Gal. 6. 16. Peace and mercy be upon all them that walk according to this Rule That order their conversations exactly the word signifies that try their work as a Carpenter doth by his square they examine their actions by the Word of God what they are now a doing therefore consult with it often then meditate of it ponder it seriously 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things If we would have understanding by the Word there must be consideration Man hath a discursive faculty to debate things with himself Why this is my duty what would become of me if I slep out of God's way here 's danger and a snare What if I should run into it now it is laid before me And then believe it surely Heb. 4. 2. The Word profited not not being mixed with faith in them that heard it Believe God upon his Word without making tryal You hear much of living by sense and by saith living by faith is when we bear up upon the bare Word of God and encourage our selves in the Lord but living by sense is a trying whether it be so or no as they that will not believe Hell shall feel Hell and they that will not believe the Word of God shall smart for it Heb 11. 7. Noah being warned of God of things not seen as yet moved with fear prepared an Ark. It may be there were no preparations to the accomplishment of the Curse and Judgment the Word threatned it 's a thing not seen yet he prepared an Ark. When a man is walking in an unjust course all things prosper for awhile the misery the Word threatens is unseen Ay but if you would grow wiser by the Word than men can by Experience you must look to the end of things Psal. 73. 17. I went into the sanctuary of God then understood I their end And then practise it diligently A young Practiser hath more understanding than an ancient Notionallist Psal. 111. 10. A good understanding have all they that do his commandments It is not they that are able to speak of things and savor what the Word requires but they that do what they hear and discourse of Gregory saith We know no more than we practise and we practise as we know these two always go together The Word doth us no good unless there be a ready obedience therefore this is wisdom when we give up our selves to God's direction whatever it cost us in the world Doct. 2. That young ones may have many times more of this wisdom than those that are ancient Divers instances there are Ioseph was very young sold into Egypt about 17 years of age and when he was in Egypt Psal. 105. 22. He taught his Senators wisdom speaking of the Senators of Egypt With how much modesty did he carry himself when his Mistriss laid that snare Isaac was young and permitted himself to be offered to God as a Sacrifice Samuel was wise betimes 1 Sam. 2. 26. It is said The child Samuel grew on and was in favor both with the Lord and also with men From his Infancy he was dedicated to God and God gives him wisdom to walk so that he was in favor with God and men yea God reveals himself to Samuel when he did not to Eli. David when he was but 15 years of age fought with the Lion and Bear and somewhile after that with Goliah when he was a ruddy youth Iosiah when he was but eight years old administred the Kingdom before he was twelve sets upon serious Reformation Ieremiah was sanctified from the womb Ier. 1. 5. And Iohn the Baptist leapt in his Mother's womb Luke 1. 35. In the 32d of Iâ—…b the Ancients Iob's Friends are spoken of pleading their Cause wise young Elihu brings wiser words and better arguments than those that came to comfort Iob. Solomon asked wisdom of God when he was young Daniel and his Companions those four children as they are called Dan. 1. 17 18. it is said The Lord filled them with wisdom above all the ancient Chaldeans And Timothy the Apostle speaks of his youth and bids him flee youthful lusts he was young yet very knowing and set over the Church of God Our Lord Iesus at 12 years old puzled the Doctors In Ecclesiastical Stories we read of one at 15 years of age dyed with great constancy for Religion in the midst of sundry tortures Ignatius pleads the cause of the Bishop when he was but a very youth but a man powerful in doctrine and of great wisdom and therefore he saith He would have them not look to his appearing youth but to the age of his mind to his wisdom before God And he saith There are many that have nothing to shew for their age but wrinckles and gray hairs So there are many young ones in whom there is an excellent spirit and in all Ages there are instances given of youth of whom it may be said That they are wise beyond their years For the Reasons why many times young ones may have more wisdom than those that are aged God doth so 1. That he might shew the freedom and sovereignty of his grace He is not bound to years nor to the ordinary course of nature but can work according to his own pleasure and give a greater measure of knowledge and understanding to those that are young and otherwise green than he will to those that are of great age and more experience in the world You have this reason rendred Iob 32. 7 8 9. I said days should speak and multitude of years should teach wisdom There 's the ordinary course But there is a spirit in man and the inspiration of the Almighty giveth them understanding Great men are not always wise neither do the aged understand judgment Though all men have reason and a spirit yet the Spirit of God is a wind that blows where he lists Those that exceed others in time may come behind them in grace He gives a greater measure many times of grace and knowledge to shew his
freedom and sovereignty 2. Sometimes to manifest the power of his grace both in the person that is endued with it and the power of his grace upon others As to the person himself in whom this wisdom is found when they are young the Lord doth shew he can subdue them by his Spirit and make their prejudices vanish enlarge their understanding and over-rule their heart 1 Iohn 2. 14. I write to you young men because ye are strong and the Word of God abideth in you and ye have overcome the wicked one In that slippery Age when Lusts were boistrous Temptations most violent and they usually uncircumspect and head-strong and give up themselves to an ungoverned licence yet then can God subdue their hearts and make them stand out against the snares of the Devil And then with respect to others when by the foolish he will confound the wisdom of the wise and blast the pride of man and cast down all conceit in external priviledges and give young ones a more excellent spirit than the aged as the Apostle intimates such a thing 1 Cor. 1. 26. Not many wise men after the flesh not many mighty not many noble are called But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty And our Lord Mat. 11. 25 26. Thou hast hid these things from the wise and prudent and revealed them unto Babes Even so Father for so it seemed good in thy sight Usually God will do so when he will punish the unfaithfulness of those that are in publick place and office The Law shall perish from the Priest and Counsel from the Ancient God will not take the usual way and course but will give his Spirit and graces of his Spirit to them and deny it to those that should be Builders Now what Use shall we make of this There may be an Abuse of such a Point as this and there may be a very good Use. To prevent the Abuse 1 This is not to be taken so but that there should be reverence shewed to the aged Job 32. 4 5 6. Elihu had waited till Iob's Friends had spoken because they were elder than he It is an abuse of men of a proud persuasion of their own knowledge and learning to despise the aged especially when they also have a competent measure of the same Spirit The Scripture speaks of Paul the aged certainly there is a reverence due to gray hairs And it argues a great disorder when the Staff of Government is broken and the established Order is overturned when a child shall behave himself proudly against the ancient Isa. 3. 5. And young men shall peark up to the despising of their Elders Deut. 28. And 2. this is not to be applied so to prejudice the general case of consulting with the Ancients which was Rehoboam's sin though God sometimes giveth wisdom to young men yet the usual course is that Iob 32. 7. I said days should speak and multitude of years should teach wisdom Certainly those that are old they are freer from passions bettered by use and experience and long continuance in study have more advantages to add to their knowledge therefore usually though the bodily eyes be dim the understanding may be most clear and sharp Use 2. The Use in general is twofold That young men should not be discouraged nor despised 1. Not discouraged We use to say youth for strength and age for wisdom but if they apply their hearts to Religion and the study of God's will and with knowledge join practice they may profit and so as they may be a means to shame those that are elder while they come behind them in many gracious endowments They are not to be discouraged as if it were too soon for them to enter into a strict course or grow eminent therein for God may glorifie himself in their Sobriety Temperance Chastity Zeal Courage and the setting their strong and eager spirits against sin it is a mighty honour to God Psal. 8. 2. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies c. The graces of God in young ones do mightily turn to the praise of his glorious grace and God is admired in them and it is an honour and comfort to you also Eph. 1. 12. In Christ before me it is a just upbraiding to elder people that lie longer in sin 2. Nor yet should youth be despised 1 Tim. 4. 12. Let no man despise thy youth God's gifts should not be despised in any nor stir up rancor God may speak by them as he spoke by Samuel and to Samuel when he spoke not to old Eli. Having premised this let me come to apply it particularly though briefly it conduceth then 1. To the encouragement of youth to betake themselves to the ways of God O consider let us begin with God betimes do not spend your youth in vanity but in a serious mortified course This is your sharp and active time when your spirits are fresh therefore if your Watch is set right now you may understand more than the Ancients Give up your hearts to a religious course let not the Devil feast upon the flower of your youth and God be put off with the fragments and scraps of Satan's Table while you are young take in with God it 's a great honour to God and it will be an honour and advantage to you Mat. 11. 15 16. When the Children cry Hosanna to the Son of David and the Pharisees reproved him for it Christ approves of it saying Have ye never read Out of the mouth of babes and sucklings thou hast perfected praise When young ones take kindly it is a great blessing therefore is judgment hanging over this Nation that youth is so degenerated whereas formerly they were addicted to Religion now they are addicted to all manner of lusts and vanity Then it would be an honour and comfort to you the sooner we begin with God the more we glorifie God and the more praise to God Eph. 1. 12. That we should be to the praise of his glory who first trusted in Christ. They that get into Christ above others they glorifie Grace above others Rom. 16. 7. They were in Christ before me He that first gets into Christ he hath the advantage of others Seniority in Grace is a preferment as well as in Nature And then it is a great advantage Eccles. 12. 1. Remember thy Creator in the days of thy youth When we begin betimes with God we have more opportunity of serving and enjoying God than others have A man should bear the yoke in his youth Lam. 3. If the bent of our inclinations were set right in our youth it would prevent much and hinder the growth of sin Though a man cannot plant Grace in his heart that 's the Lord's own work yet it keeps sin in and prevents inveterate custom
superstitious Holiness may seem to make a fair shew but it is destructive to true Godliness and Scriptural Holiness which guides us to Communion with God When mens zeal boils over in a false pretended Holiness it quencheth the fire and destroys true Godliness and Religion Excess is monstrous as well as defect Therefore still we must consult with the Law and Rule that we may not come short or over Secondly As the Law must be consulted with that it may inform us so that it may awe us and hold us under a sense of our duty to God By the Law is the knowledg of sin Rom. 3. 19. Usually most Christians live by rote and do not study their Rule would a man worship God so coldly and customarily if he did consider the rule which requires such heedfulness of soul fervency of Spirit diligent attendance upon God in his Ordinances Would a man allow himself liberty of vain speeches idle talk and suffer his tongue to run riot if he did consult with the Rule and remembred that light words would weigh heavy in Gods Ballance These are condemned by the Law of liberty Iam. 2. 12. So speak and so do as those that shall be Iudged by the Law of liberty Would a man be so slight in heavenly things so disorderly and intemperate in the use of pleasure and pursuit of worldly profit if he did consider the Rule and what a Holy moderation God hath required of us upon all occasions This is the first thing namely the Rule which is the Law of God Secondly There 's a conformity to this Rule If you would be blessed there must be a sincere constant uniform Obedience The will of God must not only be known but practised many will conclude that Gods Law in the Theory is the only direction to true blessedness but now to take it for their Rule to keep close to it not one of a thousand doth that 1. Then sincere obedience is required Blessed is the undefiled in the way At first hearing of these words a man might reply Oh then none can be blessed if that be the qualification For who can say my heart is clean Prov. 20. 9. I answer This undefiledness is to be understood according to the tenor of the second Covenant which doth not exclude the mercy of God and the justification of penitent sinners Psal. 130. 3 4. If thou Lord shouldst mark iniquities who shall stand But there is mercy with thee There is no escaping condemnation and the curse if God should deal with us according to strict justice and require an absolute undefiledness Well then this qualification must be understood as I said in the sense of the second Covenant and what 's that sincerity of sanctification when a man doth carefully endeavour to keep his garments unspotted from the world and to approve himself to God when this is his constant exercise to avoid all offence both towards God and man Acts 24. 16. and is cautious and watchful lest he should be defiled when he is humbled more for his pollutions when he is always purging his heart and doth endeavour and that with success to walk in the way of God here 's the undefiledness in a Gospel sense Psal. 84. 11. The Lord will be a sun and a shield c. to whom to those that walk uprightly This is possible enough here 's no ground of despair This is that will lead us to blessedness when we are troubled for our failings and there is a diligent exercise in the purification of our hearts 2. A constant obedience Wicked men have their good moods and devout pangs in the way to Heaven but they are not lasting They will go with God a step or two but it is said He that walketh in the law of the Lord. A wicked man prays himself weary of prayer and professeth himself weary of holiness A man is judged by the tenour of his life not by one action but as he holdeth on his way to Heaven Iob 27. 10. Many run well for a while but are soon out of breath Enoch walked with God three hundred sixty five years 3. An uniform and an intire obedience Exod. 20. 1. God spake all these words He commandeth one thing as well as another and conscience takes hold of all To single out what pleaseth us is to make our selves Gods A servant doth not chuse his work but the Master A child of God is uniform in one place as well as another at home and abroad in all the passages of his life in prosperity and adversity whether he abound or whether he be abased Phil. 4. He is not like Ephraim as a Cake not turned but there 's an uniformity Doth he make conscience of piety and worship and will he not make conscience of honesty and just dealing with men Will he make conscience of his actions and will he not of his words He doth not give up himself to idle speech and vain discourse An hypocrite is best when he is taken in pieces but a sincere man is best when he is taken all together A Christian is always like himself It is notable in the story of the Creation that God views every days work and God saw that it was good he viewed it all together and God saw all things that he had made and behold it was very good When he did consider the whole correspondence of his Works how it answered one another then God was delighted in it So a Christian is most delighted in the review of his course and walking according to the Commandment Thirdly What respect hath this to true blessedness It is the way to it Blessed are the undefiled in the way who walk in the Law of the Lord. This will appear in two respects 1. It is the beginning of blessedness Likeness to God is the foundation of glory Conformity to him will be carried on from glory to glory 2 Cor. 3. 18. And as conformity unto so communion with God in the beauties of holiness is the beginning of happiness As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Psal. 17. 15. 2. Sincere and constant obedience is the evidence of our right to future blessedness A man hath somewhat to shew for it Matt. 5. 8. It is an inclusive evidence Blessed are the pure in heart for they shall see God and it is an exclusive evidence Heb. 12. 14. Without holiness no man shall see the Lord. Well then when this is our way and course we may expect happiness hereafter The Uses are 1. To shew you that carnal men live as if they sought misery rather than happiness Prov. 8. 36. He that sins against me wrongs his own soul. All that hate me love death If a man were travelling to York who would say his aim was to come to London Do these men pursue happiness that walk in such defilement It is the way of Gods Law that leads to true blessedness 2.
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
he sheweth the fruit and benefit of that direction In the words two things are observable 1. The description of sincere Obedience Respect to all the Commandments 2. The fruit of it Then shall I not be ashamed 1. Observe a sincere heart aimeth at universal obedience to Gods Law Here are to be illustrated 1. All thy Commandments 2. Having respect to them The object and the act of the Soul 1. All the Commandments must be taken notice of small and great 1. Small we cannot dispense with our selves in the least Mat. 5. 19. Whosoever therefore shall break one of these least commandments and shall teach men so he shall be called the least in the Kingdom of Heaven We are apt to say it is but a little one and my soul shall live No sin can be little that is committed against the great God It argueth the more wickedness and corruption to break with God upon every trifling occasion A little force will make an heavy body move downward As small so great The Ceremonialist is apt to stand much upon lesser things Ioh. 18. 28. the Iews would not enter into the Judgment-hall lest they should be defiled yet they sought the life of the Lord of Glory Hypocrites make a great business about small matters and in the mean time reject weighty duties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 23. 23. Ye pay tythe of mint and annise and cummin and have omitted the weightier matters of the Law judgment mercy and faith these ought ye to have done and not to leave the other undone Like one that cometh into a Shop to buy a penniworth and steals a poundsworth or is punctual in paying a small debt that he may get deeper into our Books and cheat us of a greater sum comply in circumstances and terms which yet have their place but make no conscience of greater 2. Commandments that require publick and Commandments that require private duties 2 Cor. 7. 1. Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God In times of trouble men content themselves that their hearts are right as the Libertines in Corinth and think it is no matter whether they own God publickly yea or no. Then for private duties some make a fair shew to the world but in their family converse are loose and careless David saith Psal. 101. 2. I will walk within my house with a perfect heart If a man be truly holy he will shew it at home as well as abroad in his family where his constant converse is yea in his Closet and secret retirements A Christian is alike every where because God is alike every where We strain our selves to put forth our gifts in publick God will be served with our uttermost in secret also 3. There are Commandments that concern the inward as well as the outward man we must make conscience of both Isa. 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy c. We must not only make conscience of our way or outward actions but also of our thoughts as we must not do evil before man so not think evil before God Thoughts fall under a Law as well as our actions Iam. 4. 8. Draw nigh to God and he will draw nigh to you cleanse your hands ye sinners and purifie your hearts ye double-minded 4. There are Commands that concern God and commands that concern man There is a first Table and a second some are very punctual in dealing with men but neglectful of God Rom. 1. 18. The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness Both the Tables are owned from Heaven Some there are that will not wrong their neighbour of a farthing yet stick not to rob God of that fear faith and love that is due to him Many will not defile their bodies with promiscuous copulation but are Adulterers and Adulteresses Jam. 4. 4. running a whoring from their spiritual Husband and doting on the Creature Many there are who condemn the rebellion of Absalom but rise up against their Heavenly Father are no murtherers but strike at the being of God Some there are who are very tender of wronging the reputation of men yet dishonour God and are never troubled for it Others there are who are much in worship but in their dealings with men are very unconscionable they will not swear an Oath yet are very uncharitable censuring their brethren without any pity or remorse This is the fashion of the world to be in with one duty and out with another The Commandments are ushered in with this Preface God spake all these words he that hath injoined one hath injoined another But now as the Echo rendreth but part of the speech so do we in our return of obedience God spake all and we return but part 2. Having respect unto the Commandments that needeth Illustration also Though we cannot keep all or any one of them as we should yet we must have regard to all and that equally without any distinction When have we an equal respect to all I answer Three ways 1. Proposito 2. Affectu 3. Conatu 1. Proposito In vow and purpose we must approve of all and chuse all for our rule without reservation and indulgence Some Commands are more contrary than others to our lusts and interests and are less in our power to perform Now a sanctified judgment must approve all and a sanctified will accept and chuse all as equally good necessary and profitable for us Rom. 7. 12. The Law is holy and the Commandment holy just and good The Law in general nay that Commandment which had wrought such Tragical effects in his heart It is holy as being the Copy of Gods Purity Just as doing us no wrong being no infringement of our just freedom Good as being very profitable to direct and perfect our operations and to make us happy here and hereafter But this approbation is not enough there must be consent vers 16. I consent to the Law that it is good though 't is contrary to my natural inclinations It is a good Law the heart must be engaged I will write my laws upon their hearts and put them into their minds God doth not only give us a knowledg or a single approbation of his Will but a will to chuse it as our rule to live by The heart is suited and inclined to it and a man giveth up himself faithfully and intirely to serve God according to the direction of his Word 2. Affectu There must be a sincere affection to all or a care to keep them We must not entertain affection to any known sin Psal. 66. 18. If I regard iniquity in my heart God will not hear me A man may have a great deal of sin in his heart but if he
greater influence of grace from God How often doth it fall out thus with Gods children that their right is more confirmed to spiritual blessings when their sense is lost then they are more industrious and diligent to get a sense of Gods love again A Summer's Sun that 's clouded yields more comfort and warmth to the earth than a Winters Sun that shines brightest These cloudy times have their use and their fruit and Christians have the less of a happy part of communion with God that they may have more holiness and less of sweetness and sensible consolation that they may have more grace 4. There is desertio correctiva eruditiva a desertion for correction and a desertion for instruction Sometimes the aim of it is meerly for correction for former sins it is a penal over-clouding for our unkind and ungracious dealing with him God may do it for sins nay many times for old sins long ago committed he may charge them anew upon the conscience Job 13. 24. compared with v. 26. Wherefore hidest thou thy face and holdest me for thine enemy Thou makest me to possess the iniquities of my youth An old bruise may trouble us long after upon every change of weather Many that have grieved Gods Spirit in their youth after they have been converted God will reckon with them about it in their age A man will smart for his ungracious courses first or last Sometimes it is meerly for Instruction it instructs us chiefly to shew us Gods Soveraignty with the changeableness of the best comfort on this side heaven To shew us his Soveraignty that he will be free to go and come at his own pleasure He will have his people know he is Lord and may do with his own as pleaseth him The heavenly irradiations and outshinings of his love are not at our beck God will dispense them according to his pleasure A Mariner hath no cause to murmure and quarrel with God because the wind bloweth out of the East when he desireth a Westerly gale why because it is his wind and he will dispose these things according to his pleasure So the comfort and outshinings of his love are his and he will take them and give them as he thinks good Again to shew us the changeableness of the best comforts on this side heaven When Christ hath been in the soul with a full and high influx of comfort this doth not remain long with us God may withdraw Observe it often after the highest enlargements there may be some forsaking Cant. 5. 1. there we read of a Feast between Christ and his beloved Come eat O friends drink yea drink abundantly O beloved Here they are feasted with love presently we read of desertion the Spouse waxeth lazy and drowsie and Christ is gone then she is forced to go up and down to find him Paul had his Raptures then a Messenger of Satan to busset him The same Disciples that were conscious to Christs Transfiguration Peter Iames and Iohn Mat. 17. the same Disciples are chosen also to be conscious to his Agonies Mat. 26. 37. He took with him Peter Iames and Iohn First they had a glimpse of his Glory then a sight of his bitter Agonies and sufferings Ieremiah in one line singing of praise and in the next cursing the day of his birth Jer. 20. 13 14. After the most ravishing comforts may be a sad suspension Iacob saw the face of God and wrestled with him but his thigh halted There needs something to humble the Creature after these experiences 5. Desertion is either felt or not felt not felt and then it is more dangerous and usually ends in some notable fall as Hezekiah 2 Chron. 32. 31. God left him and he was not sensible and then he runs into pride and vain-glory and draweth wrath upon him and his people God's children when they do not observe his comings and goings they fall into mischief it begins their wo. We do not observe what experiences we have of God then we faint we do not observe his goings then that makes way for some scandal and imprudent and unseemly action and that makes way for some bitter and sharp affliction But if it be felt it is the better provided against If we do not murmur but seek to God in Christ to get the loss made up then it is better Meek acknowledgments are better than complaining expostulations It is a sign it works kindly 6. There 's a total and a partial desertion Those who are bent to obey God may for a while and in some degree be left to themselves We cannot promise our selves an utter immunity from desertion but it is not total We shall find for his great names sake The Lord will not forsake his people 1 Sam. 12. 22. and Heb. 13. 5. I will never leave thee nor forsake thee Not utterly yet in part they may be forsaken Elijah was forsaken but not as Ahab Peter was forsaken in part but not as Iudas that was utterly forsaken until he was made a prey to the Devil So carnal professors are forsaken utterly until they are made a prey fit for the Devils tooth David was forsaken to be humbled and bettered but Saul was forsaken utterly to be destroyed Saith Theophylact God may forsake his people so as to shut out their prayers Psal. 80. 4. so as to interrupt the peace and joy of their heart to abate their strength the spiritual life may be much at a stand and so as sin may break out and they fall foully but not utterly forsaken But one way or other God is present present in light sometimes when he is not present in strength when he manifests the evil of their present condition so as to mourn under it and present in awakening desires though not in giving enjoyment As long as there is any esteem of God he is not yet gone there is some light and love yet left manifested by our desires of Communion with him 7. There is a Temporary desertion and an Eternal desertion One is spoken of Isa. 54. 7 8. For a small moment have I forsaken thee but with everlasting kindness will I have mercy on thee God may forsake his servants for a little while Indeed they may have a long winter of it sometimes as David lay for many months under his sin until Nathan rouzed him but this is but a moment to the eternity wherein God loves them But the eternal forsaking is of the final Impenitent when God saith Never see my face more go ye cursed c. Thus for the kinds Secondly The Reasons of Desertion 1. To correct us for our wantonness and our unkind dealing with Christ. If we neglect him upon frivolous pretences certainly he will be gone Cant. 5. 2. I have put off my coat how shall I put it on See v. 6. My beloved had withdrawn himself and was gone When we are not at Gods call he will not be at our beck She that would not open to Christ when
of neither have entred into the heart of man to conceive Therefore the word hath a notable instrumentality that way 3. The Doctrine of the Scripture holds out the remedy and means of cleansing Christs blood which is not only an argument or motive to move us to it So it is urged 1 Pet. 1. 18. Whom having not seen ye love in whom though now ye see him not yet believing ye rejoice with joy unspeakable c. It presseth holiness upon this argument why God hath been at great cost to bring it about therefore we must not content our selves with some smooth morality which might have been whether Christ had been yea or no. Again the word propounds it as a purchase whereby grace is procured for us so it is said 1 Ioh. 1. 7. He hath purchased the spirit to bless us and turn us from our sins And it exciteth faith to apply and improve this remedy and so conveyeth the power of God into the soul Act. 15. 9. Purifying their hearts by faith 2. The manner how the word is applied and made use of If he take heed thereunto according to thy word This implieth a studying of the word and the tendency and importance of it which is necessary if the young man would have benefit by it David calleth the statutes of God the men of his counsel Young men that are taken with other books if they neglect the word of God that book that should do the cure upon the heart and mind they are with all their knowledg miserable Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night If men would grow wise to Salvation and get any skill in the practice of godliness they must be much in this blessed book of God which is given us for direction 1 Ioh. 2. 14. I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one It is not a slight acquaintance with the word that will make a young man so successful as to defeat the temptations of Satan and be too hard for his own lust it is not a little notional irradiation but to have the word dwell in you and abide in you richly The way to destroy ill weeds is to plant good herbs that are contrary We suck in carnal principles with our milk and therefore we are said to speak lies from the womb A kind of a riddle before we are able to speak we speak lyes namely as we are prone to error and all manner of carnal fancies by the natural temper and frame of our hearts Isa. 58. 2. And therefore from our very tender and Infant-age we should be acquainted with the word of God 2 Tim. 3. 15. And that from a child thou hast known the holy Scriptures It may be children by reading the word get nothing but a little memorative knowledg but yet it is good to plant the field of the memory in time they will soak into the judgment and conscience and thence into the heart and affections 2. It implieth a care and watchfulness over our hearts and ways that our will and actions be conformed to the word This must be the young mans daily prayer and care that there be a conformity between his will and the word that he may be a walking Bible Christs living Epistle copy out the word in his life that the truths of it may appear plainly in his conversation All that I have said issueth it self into three Points 1. That the great Duty of Youth assoon as they come to the full use of reason is to enquire and study how they may cleanse their hearts and ways from sin 2. That the Word of God is the only rule sufficient and effectual to accomplish this work 3. If we would have this efficacy there is required much care and watchfulness that we come to the direction of the Word in every tittle not a loose and unattentive reflection upon the Word careless inconsiderateness but a taking heed thereunto Now why in youth and as soon as we come to the use of reason we should mind the work of cleansing our way 1. Consider how reasonable this is It is fit that God should have our first and our best It is fit he should have our first because he minded us before we were born His love to us is an eternal and an everlasting love and shall we put off God to old age shall we thrust him into a corner Surely God that loved us so early it is but reason he should have our first and also our best for we have all from him Under the Law the first-fruits was Gods to shew the first and best was his portion All the Sacrifices that were offered to him they were in their strength and young Levit. 2. 14. And if thou offer a meat-offering of thy first-fruits unto the Lord thou shalt offer for the meat-offering of thy first-fruits green ears of corn dried by the fire even corn beaten out of full ears God would not stay till ripened God will not be long kept out of his portion Youth it is our best time Mal. 1. 13. when they brought a weak and sickly offering should I accept this of your hand saith the Lord The health strength quickness of spirit and vigour is in youth Shall our health and strength be for the Devils use and shall we put off God with the dregs of time Shall Satan feast upon the flower of our youth and fresh time and God only have the scraps and fragments of the Devils Table When wit is dulled the ears heavy the body weak and affections are spent is this a fit present for God 2. Consider the necessity of it 1. Because of the heat of youth the passions and lusts are very strong 2 Tim. 2. 22. Fly also youthful lusts Men are most incident in that age to pride and self-conceit to strong affections inordinate and excessive love of liberty 1 Tim. 3. 6. Not a Novice lest being lifted up with pride he fall into the condemnation of the Devil A man may make tame fierce creatures Lyons and Tygers and the fury of youth needs to be tempered and bridled by the word It is much for the glory of Grace that this heat and violence is broken when the subject is least of all disposed and prepared 2. Because none are tempted so much as they Children cannot be serviceable to the Devil and old men are spent and have chosen their way but youths who have a sharpness of understanding and the stoutest and most stirring spirits the Devil loveth to make use of such 1 Joh. 2. 13. I write unto you young men because ye have overcome the wicked one They are most assaulted but it is for the honour of grace when they overcome when their fervency and strength is employed not in satisfying lusts but in the service of God and fighting against Satan Therefore
them the great things of my law but they were counted as a strange thing To be strangers to the word of God and little conversant in it is a great evil What is it to hide the word in our hearts 1. To understand it to get a competent knowledg of it we take in things into the soul by the understanding Prov. 2. 10. When wisdom entreth into thine heart and knowledg is pleasant unto thy soul. There is first an entrance by knowledg 2. When it is assented unto by faith The word is setled in the heart by faith otherwise it soon vanisheth Heb. 4. 2. The word preached did not profit them not being mixed with faith in them that heard it 3. When it is kindly entertain'd Joh. 8. 37. Christ complains Ye seek to kill me because my word hath no place in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men are so possessed with lust and prejudice that there is no room for Christs word though it break in upon the heart with evidence and power yet it is not entertained there but cast out again as an unwelcome guest 4. When it is deeply rooted Many men have flashes for a time their affections may be much aloft and they may have great fits and elevations of joy and delight but no sound grace Joh. 5. 35. Ye rejoyced in his light for a season But now the word must be setled into a standing-affection if we would have comfort and profit by it We read of the ingrafted word Iames 1. 21. There is a word bearing fruit and a word ingrafted Till there be the root of the matter in us in vain do we expect fruit The Reasons why this is one duty and practice of the Saints to hide the word in their hearts are two Reas. 1. First That we may have it ready for our use We lay up Principles that we may lay them out upon all occasions Man hath an ingestive and an egestive faculty when it is hid in the heart it will be ready to break out in the tongue and practice and be forth-coming to direct us in every duty and exigency When persons run to the Market for every penny-worth it doth not become good housekeepers To be to seek of comforts when we should use them or to run to a book is not so comfortable as to hide it in the heart As Christ saith A good Scribe which is instructed unto the Kingdom of heaven bringeth forth out of his treasure things new and old Mat. 13. 52. He hath not only this years growth but the last years gathering for so is the allusion made he hath not only from hand to mouth but a good stock by him So should a Christian have not only knowledg from hand to mouth but a good stock and treasure in his heart which is a very great advantage in these seven things 1. It will prevent vain thoughts What 's the reason evil is so ready and present with us because our stock of knowledg is so small A man that hath a pocket fuller of brass farthings than pieces of silver will more readily draw out farthings than shillings his stock is greater so vain thoughts will be more ready with us unless the word dwell richly in our hearts Mat. 12. 35. A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things The workings of our spirits are as our treasure and stock The mind works upon what it finds in it self as a Mill grinds whatsoever is put into it chaff or corn Therefore if we would prevent wicked thoughts and musings of vanity all the day long we must hide the word in our heart 2. When you are alone and without outward helps your hearts will furnish you with matter of counsel or comfort or reproof Psal. 16. 7. My reins instruct me in the night season When we are alone and there is a veil of darkness drawn upon the world and we have not the benefit of a Bible a Minister or Christian friends our reins will instruct us we may draw out of our heart that which will be for our comfort and refreshing A Christian is to be a walking Bible to have a good stock and treasure in himself 3. It will supply us in Prayer Barrenness and leanness of soul is a very great defect which Gods children often complain of one great reason is because the Word of God doth not dwell plenteously in them so that in every Prayer we are to seek If the heart were often exercised in the Word the Promises would hold up our hearts in Prayer enlarge our affections and we should be better able to pour out our spirits before him Psal. 45. 1. My heart is inditing a good matter what then my tongue is the pen of a ready writer When the heart is full the tongue will be loosed and speak freely What 's the reason we are so dumb and tongue-tyed in Prayer because our heart is so barren When the spring is dry there will be little water in the stream Ephes. 6. 17. Take the sword of the spirit that is the word of God then presently praying with all manner of supplication When we have a good store of the Word of God it will burst out in Prayer 4. It will be a great help to us in all businesses and affairs Prov. 6. 21 22. speaking of the precepts of God Bind them upon thy heart when thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee Upon all occasions the Word will be ready to cast in seasonable thoughts when we awake our most early thoughts in the morning will begin with God to season the heart all the day and as we are about our business the Word will hold our hearts in the fear of God and when we sleep it will guard thee from vain dreams and light imaginations In a wicked man sin ingrosseth all the thoughts it imploys him all the day plays in his fancy all the night it solicites him first in the morning because he is a stranger to the Word of God But a man that is a Bible to himself the Word will be ever upon him urging him to duty restraining him from sin directing him in his ways seasoning his work and employment Therefore we should hide the Word in our hearts 5. It is a great relief against temptations to have the Word ready The Word is called The sword of the spirit Ephes. 6. 7. In spiritual conflicts there is none to that Those that ride abroad in time of danger will not be without a Sword We are in danger and had need handle the sword of the Spirit The more ready the Scripture is with us the greater advantage in our Conflicts and Temptations When the Devil came to assault Christ he had Scripture ready for him whereby he overcame the Tempter The door is barr'd upon Satan and he
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
command To meditate in the Law is a part of the description of a godly man Psal. 1. 2. His delight is in the law of the Lord and in that law doth he meditate day and night It is commended to us by the practice and example of the Saints in Scripture Isaac Gen. 24. 63. went out to meditate in the field in the even-tide to pray as in the margent the word in the original is indifferent to both senses it properly signifieth muttering or an imperfect or suppressed sound The Septuagint sometimes renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing but others by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to exercise himself The word is used here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discourse with God and his own soul. The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to mutter or such a speaking as is between thoughts and words He made his duty his refreshment and solace at night So David often in this Psalm Reason enforceth it God that is a Spirit deserveth the most pure and spiritual worship by the mind as well as that which is performed by the body Thoughts are the eldest and noblest off-spring of the soul and it is fit they should be consecrated to converse with God 2. It is a necessary duty not a thing of arbitrary concernment a moral help that may be observed and omitted at our pleasure but of absolute use without which all graces wither Faith is lean unless it be fed with meditation on the promises Psalm 119. 92. I had fainted in my affliction unless thy word had been my delight Hope is not lively unless we contemplate the thing hoped for and with Abraham walk through the Land of Promise Gen. 15. and think often and seriously on the glory of the riches of the inheritance of the Saints Eph. 1. 18. and get upon the Mount of Meditation upon the top of Pisgah to get a view of the Land So for Love the more we study the height and breadth and depth of Gods love in Christ Eph. 3. 18 19. the more is the heart melted and drawn out to God and more quickned to obedience Psal. 26. 3. Thy loving-kindness is before mine eyes And as it helpeth our Graces in their exercise so all other duties as hearing of the word To hear and not to meditate is unfruitful the heart is hard and the memory slippery the thoughts loose and vain and therefore unless we cover the good seed the fowls of the air will catch it away It is like a thing put into a bag with holes lost while it is received James 1. 23 24. Be ye doers of the word and not hearers only deceiving your own souls for if a man be a hearer of the word and not a doer he is like a man beholding his natural face in a glass for he beholdeth himself and goeth away and straightways forgetteth what manner of person he was Bare hearing begets but transient thoughts and leaveth but a weak impression in the soul like a flash of Lightning as soon gone as come or the glance of a Sun-beam upon a wave A man never discerneth the scope the beauty the order of the Truths delivered till he cometh to meditate on them and to go over them again and again in his thoughts Psal. 62. 11. God hath spoken once twice have I heard this c. i. e. when we repeat it upon our thoughts inculcate it and meditate upon it this maketh a deeper impression and that which is spoken rebounds again and again it is twice heard David saith Psal. 119. 99. I have more understanding than all my Teachers for thy testimonies are my meditation The Preacher can but lay down general Theorems and deduce practical Inferences but that which fasteneth them upon the heart is our own thoughts and so we come to be wiser to see more clearly and practically as to our own case than he that preacheth we see a farther use than he was aware of So for prayer What we take in by the word we digest by Meditation and let out by prayer These three Duties help one another What is the reason men have such a barren dry and sapless spirit in their Prayers it is for want of exercising themselves in holy thoughts Psal. 45. 1. My heart inditeth a good matter and then my tongue is as the pen of a ready writer It alludeth to the Mincah the Meat-offering the Oyl and Flowr was to be kneaded together and fryed in a pan and so offered to the Lord. When we come with raw dough-baked offerings before we have concocted and prepared our thoughts by mature deliberation we are barren or tumultuary in our prayers to God Prayer is called by the name of Meditation because it is the product and issue of it as Psal. 5. 1. Give ear to my words oh Lord consider my meditation So Psal. 19. 14. Let the words of my mouth and the meditation of my heart be acceptable in thy sight Implying that prayer is but the vent and expression of what we have deliberated and meditated upon So David findeth his desires more earnest after grace the more he mused and meditated Psal. 143. 5 6. I remember the days of old I meditate on all thy works I muse on the works of thy hands I stretch forth my hands unto thee my soul thirsteth after thee as a thirsty land Well then it is the life and strength of other Ordinances without which how slight and perfunctory are we I might instance in Conference the stream of good discourse is fed by serious thoughts The Lords Supper a duty which is mainly dispatched by our thoughts there we come to put Reason to the highest use to be the Instrument of Faith and Love of Faith in believing-applications of Love in resolutions of Duty and Thankfulness In that one Ordinance there is an union of mysteries which we take abroad in holy and serious thoughts To have an unfruitful understanding then is a great damp and deadness to the heart Now we shall never inlarge our selves in pertinent and savoury thoughts unless we use to meditate for spiritual dispositions do not come upon us of a sudden and by rapt motions but by progressive and orderly degrees and preparations 3. It is a profitable duty as to Temporals Isaac went out to meditate and of a sudden he espieth the Camels coming upon which Rebecca was brought to him Gen. 24. 63 64. Was this a meer accident think you or a Providence worthy of remark and observation Isaac goes to meet with God and there he gets the first view of his bosome-friend and Spouse This was a mercy cast in to the bargain Godliness hath the promises of this life and that which is to come There is nothing lost by duty and acts of piety Seneca said the Iews were a foolish people because they lost the full seventh part of their lives Septimam
we are dead and gone The word will tell you of promises made to you and your children and of Gods taking care of them In short God is a sun and shield and no good thing will he withhold c. Psal. 84. 11. There 's all manner of blessings adopted and taken into Covenant Look round about the Covenant look into the word of God there is nothing wanting for the comfort of believers in every condition there 's a promise to support and bear them up Now because of this comfort they have in the word of God therefore it quickens their desires 3. To supply and strengthen us It is our food Alas what a poor languishing Christian will a man be that doth not often make use of the word this strengthens him against corruptions quickens him in duties and gives success in conflicts The Sword of the Spirit is the choicest weapon It is the power of God to salvation Rom. 1. 16. And the word of his grace which is able to build us up Acts 20. 32. If our heart be dead in prayer here 's the Rod of Moses to strike upon the rock to make the waters gush out Therefore since we have such benefit by the word we should long and desire to get such a strong affection 2. Consider what benefit you will have by these desires after the word It will keep up our diligence and will make us exercise our selves therein Desire doth all that is done in the world digging for knowledg is tedious but the end sweetens it They that have an affection to the word shall never be destitute of success therein God will fulfil the desire of the Saints He that satisfieth the gaping of the young Raven will these desires A strong affection to the word is the argument that moves God Psal. 145. 19. He will fulfil the desire of them that fear him he also will hear their cry and will save them And if this desire be painful yet it is salutary and healthful to the soul. In this sickness there is health in this weakness there 's strength in this thirst comfort and in this hunger satisfaction For Means 1. Get a high esteem of spiritual enjoyments Valuation and esteem precedes desire Wicked men that value themselves by carnal comforts their souls run out with vehement longing that way A child of God that values himself by spiritual enjoyments by knowledg grace subjection to God that counts these his greatest benefits his main desire is to be acquainted with the word of God The word hath a subserviency to his end Poor low-spirited creatures that value themselves by the plenty of external accommodations they will never feel this longing after the word Prov. 8. 10. Receive instruction rather than silver and knowledg rather than choice gold 2. Let a man live in the awe of God and make it his business to maintain communion with him and then he will be longing after him This will shew the necessity of the word of God for his comfort and strength upon all occasions A lively Christian that is put to it in good earnest he must have the word by him to direct comfort and strengthen him As he that labours hard must have his Meals or else he will faint and be overcome by his labour We content our selves with a loose profession and so do not see the need of food have not this hungring longing desire after the bread of life Painted fire needs no fuel a dead formal profession is easily kept up but a man that makes it his business to maintain communion with him and much exercised to godliness is hungring and thirsting that he might meet with God SERMON XXII PSAL. CXIX 21. Thou hast rebuked the proud that are cursed which do err from thy commandments IN the 18th Verse the Prophet had begged divine illumination that his eyes might be opened to see more into the nature of the word He backeth that Petition with three Arguments The 1. is taken from his condition in the world I am a stranger upon earth The 2. Argument is taken from the vehemency of his affection to the word My soul breaketh c. A man that is regenerate as David was he hath not only some faint and languid motions towards holy things but a great and strong affection of heart My heart even breaketh for the longing c. In this Verse here 's the third reason Open mine eyes why because erring from the commandment is dangerous and bringeth us under Gods curse which will be executed by the rebukes of his Providence There have been ever some that opposed God but yet they have ever been blasted by God he hath always vindicated the contempt of his Law by the severe executions of his Justice upon the contemners of it Thou hast rebuked the proud We should not let pass Gods judgments without profit but the more the Law is owned from heaven the more intirely should we apply our selves to the obedience of it therefore this is one reason why David begs for light direction and strength For thou hast rebuked the proud c. therefore Lord teach me that I may not come under the rebukes of thine anger Some read the words in two distinct sentences Thou hast rebuked the proud and then Cursed are they which do err from thy commandments But it comes all to one with our reading therefore I shall not stand to insist upon examining the ground of this difference In the words observe 1. The term that 's given to wicked men the proud so commonly called in Scripture Mal. 3. 15. They call the proud happy yea they that work wickedness are set up 2. The instance and discovery of their pride They err from thy commandments 3. The evil state in which they are they are cursed Though the wicked are not presently punished yet they are all cursed and in time they shall be punished 4. The begun-execution of this curse Thou hast rebuked them that is punished or destroyed Psal. 6. 1. Rebuke me not in thine anger neither chasten me in thy hot displeasure The Points are 1. That the worst sort of proud creatures are those that do err from Gods Commandments for so is the description here The proud have erred c. 2. These proud ones they are cursed Those that continue in obstinacy and impenitency in their sins and errors they are under a curse 3. They are not only cursed but are also rebuked that is not only threatned but this curse shall be surely executed In this world 't is begun many times and in part executed but in the next fully and sorely Doct. 1. That the worst sort of proud creatures are those that err from Gods Commandments Here we must distinguish of Erring then of Pride First Of erring from Gods Commandments There is an erring out of frailty and an erring out of obstinacy 1. An erring out of frailty and so David saith Psal. 119. 176. I have gone astray like a lost sheep and again
otherwise yet they are proud if they have never submitted to God with brokenness of heart seeking his pardon and favour There are many which are facile to men and yet full of contumacy and stoutness of stomach against God They can stoop to the poorest worm and court their favour but yet deal insolently with their Maker But if men were perswaded of the truth of Gods being they would sooner be convinced of the naughtiness of their hearts by comparing their carriage to God and men Many there are that are tender of wounding the reputation of men yet dishonour God and are never troubled Many that look upon it as an uncomely thing to despise their neighbour to deal hotly with an Underling and vaunt it yet never made conscience of submitting themselves to God who is their undoubted Superior Men count it part of humility and good manners to yield to those that are over them and to pay them all kind of respect and subjection yet they never care to seek the favour of God and humble themselves seriously for their offences against him You take it ill in the world when people of mean quality insult over you when such times fall out as the base rise up against the honourable what are you to God Poor base worms will you contend with your Maker do you count it to be a heavy disorder and a strange inversion of all states and conditions that men of mean and low fortunes should brave it over you and sway things in the world and how ill may God take it that you stout it out against him There 's a greater distance between him and you than between you and your fellow-creatures therefore if it be grievous to you what a hainous offence is it to stand out against God USE 1. It instructs us what is the way to reduce and bring home sinners to God by breaking their pride or as the expression is Job 33. 17. by hiding pride from man by which is meant taking away pride for that which is taken away is hidden or cannot be seen As the hiding of sin is the taking away sin so the hiding of pride is the cure of it 1. By humble and broken-hearted addresses to God for his pardon and his grace There is no way to cure the pride of unregeneracy but by brokenness of heart Come and put your mouths in the dust and acknowledg that you have too long stood it out against God As the Nobles of the King of Assyria came with Ropes about their necks and submitted themselves so Jer. 31. 9. They shall return with weeping and with supplications This is the way to come out of your sins to go and bemoan the stubbornness and pride of your hearts as Ephraim bemoaned himself and smote upon his thigh and complained of his obstinacy Ier. 31. 18. Christians first or last God will bring you to this if you do not stoop voluntarily you shall by force if your hearts be not broken by the power of his grace they shall be broken in pieces by the power of his Providence Rom. 14. 11. As I live saith the Lord every knee shall bow to me God hath sworn As I live now in every Oath there is an implicite imprecation that is if this be not done then let this befall me So there is an implicite imprecation in that Oath Count me not a living God if I do not make the creature stoop If you stand it out against the power of his word can you stand it out against the power of Christ when he comes in glory Ezek. 22. 14. Can thine heart endure or can thine hands be strong in the days that I shall deal with thee O! how will your faces gather blackness and darkness in that day 2. Yield up your selves to be governed by his will and pleasure It is not enough to come weary and heavy laden not only to be sensible of the burden of sin and beg for pardon but we must take Christs yoke Mat. 11. 29. Nature sticks at this a proud heart is loth to come under the yoke We would tast of the sweetness of mercy but cannot endure the bonds and restraints of duty as Ephraim would tread out the Corn but was loth to break the clods Hos. 10. 11. the prophet alludes to the manner among the Iews their fashion was to tread out or thresh out their Corn by the feet of beasts and the Ox his mouth was not to be muzled it was easie work and afforded abundance of food Deut. 25. 4. We would have Comfort but not Duty 3. We must constantly cherish an humble frame of spirit if we would maintain communion with God Mic. 6. 8. not only walk with God but humble thy self to walk with God why he is a great Soveraign and he will be exactly observed and constantly depended upon and if you slip you must bewail your failings and from first to last all must be ascribed to grace Doct. 2. These proud are cursed Or Those that obstinately and impenitently continue in their sins they are under a curse 1. I shall open the nature of this Curse 2. Shew how impenitent sinners come under this Curse First The nature and quality of this Curse or what is that Curse which lyes upon all wicked men That will best be understood by considering that Scripture wherein the tenor of the Law is described Deut. 27. 26. Cursed be he that confirmeth not all the words of this law to do them And Gal. 3. 10. Cursed is every one which continueth not in all things which are written in the book of the law to do them Where there is considerable the duty which the Law exacteth and then the penalty which the Law inflicteth 1. The duty which the Law exacteth Every one must continue in the words of this law to do it An innocent holy nature that 's presupposed for it is said the person must continue It doth not consider man as lapsed or fallen or as having already broken with God And then he must continue in all things there 's an universal a perfect obedience that is indispensibly required while we are in our natural condition And then the perpetuity he must hold out to the last if he fail in one point he is gone All this is indispensibly exacted of all them that live under the tenor of this Covenant he that doth them shall live in them and the soul that sinneth shall dye There is required perpetual perfect personal obedience What will you do if this Covenant lye upon you as it doth upon all men in their natural condition If God call you to a punctual account of the most inoffensive day that ever you past over what will become of you If thou O Lord shalt mark iniquity O Lord who shall stand Psal. 130. 3. better never have been born than be liable to that judgment O therefore when the Law shall take a sinner by the throat and say Pay me that which thou owest what
The Law is an enemy to them that count it an enemy and a friend to them that count it a friend 'T is a rule of life to them that delight in it and count it a great mercy to know it and to be subdued to the practice of it But it is a Covenant of Works to them that withdraw the shoulder count it an heavy burden not to be born Well then which do you complain of the Law or your Corruptions What are you troubled with light or lusts A gracious heart groaneth not under the strictness of the Law but under the body of death not because God hath required so much but because they can do no more Doct. 3. That the Law is granted to us or written upon our hearts out of Gods meer grace Grant it graciously saith David I will do it saith God and God will do it upon his own reasons The Conditions of the Covenant are conditions in the Covenant and the Articles that bind us are also promises wherein God is bound to bestow so great a benefit upon poor creatures which doth encourage us to wait for this work with the more confidence We are sensible we have not the law so intimately so closely applied as we should have Lord grant it graciously It is his work to give us a greater sense and care of it SERMON XXXI PSAL. CXIX 30. I have chosen the way of truth thy judgments have I laid before me DAVID asserts his sincerity here in two things 1. In the rightness of his choice I have chosen the way of thy truth 2. In the accurateness of his prosecution Thy judgments have I laid before me First For his choice I have chosen the way of thy truth God having granted him his Law he did reject all false ways of Religion and continued in the profession of the truth of God and the strict observance thereof There are many controversies and doubtful thoughts among the sons of men about Religion all being varnisht with specious pretences so that a man knows not which way to chuse till by the Spirit he be enabled to take the direction of the Word that resolveth all his scruples and makes him sit down in the way which God hath pointed for him Thus David as an effect of Gods grace avoucheth his own chusing the way of truth By the way of truth is meant true Religion as 2 Pet. 2. 2. By whom the way of truth is evil spoken of It is elsewhere called the good way wherein we should walk 1 King 8. 36. and the way of God Psal. 27. 11. and the way of understanding Prov. 9. 6. and the way of holiness Isa. 55. 8. and the way of righteousness 2 Pet. 2. 21. Better they had not known the way of righteousness that is never to have known the Gospel which is called the way of righteousness It is called also the way of life Prov. 6. 23. And reproofs of instruction are the way of life and the way of salvation as Acts 16. 17. the Pythoness gave this testimony to the Apostles These are the servants of God which shew unto us the way of salvation Now all these expressions have their use and significancy for the way of truth or the true way to happiness is a good way shewed us by God who can only discover it and therefore called the way of the Lord or the way of God in the place before quoted And Act. 28. 25 26. it is manifested by God and leadeth us to God The Christian Doctrine was that way of Truth revealed by him who is prima Veritas the first Truth The ways wherein God cometh to us are his Mercy and Truth and the ways wherein we come to God is the way of True Religion prescribed by him it is the way of understanding because it maketh us wise as to the great affairs of our souls and unto the end of our lives and beings and the way of holiness and righteousness as directing us in all duties to God and man and the way of life and salvation because it brings us to everlasting happiness This way David chose by the direction of God's Word and Spirit Secondly There follows the evidence of his sincerity the accurate prosecution of his choice Thy judgments have I laid before me The Sept. read it I have not forgotten thy judgments By judgments is meant God's word according to the sentence of which every man shall receive his doom He that walketh in a way condemned by the word shall not prosper for God's word is Judgment and Execution shall surely follow and by this word David got his direction how to chuse this way of Truth and this he laid before him as his line his desire was to follow what was right and true not only as to his general course and way of profession but in all his actions and so it noteth his fixed purpose to live according to this blessed Rule which God hath given him To have a holy Rule and an unholy life is unconsonant inconsistent A Christian should be a lively transcript of that Religion he doth profess If the way be a way of Truth he must always set it before him and walk exactly The Points are two 1. That there being many crooked paths in the world it concerns us to chuse the way of truth 2. That when we have chosen the way of truth or taken up the profession of the true Religion the Rules and Institutions of it should ever be before us There are two great faults of men one in point of choice the other in point of pursuit Either they do not chuse right or they do not live up according to the Rules of their profession both are prevented by these points Doct. 1. That there being many crooked paths in the world it concerns us to chuse the way of Truth I shall give you the sense of it in these Eight Propositions or Considerations Prop. 1. The Lord in his holy Providence hath so permitted it that there ever have been and are and for ought we can see will be controversies about the way of truth and right worship There was such a disease introduced into the World by the full that most of the remedies which men chuse do but shew the strength and malignâ—… of the disease they chuse out false ways of coming to God and returning to him Micah 4. 5. All people will walk every one in the name of his God and we will walk in the name of the Lord our God for ever and ever Mark there is his God and our God and then all people noting their common agreement in error all people will every man noting their diversity as to the particular false way of Religion and worship which they take up to themselves when they turn their back upon the true God and the knowledge of him then they are endless in seeking out false Gods Jonah 1. 5. They cryed every man to his God Among Pagans even in one Ship there
your selves in your father's anger when he seemeth to go cross to our prayers and hopes and gives to wicked men advantages against us Numb 12. 14. If her father had but spit in her face should she not be ashamed seven days When God doth not make good the confidence of his people rather the contrary the confidence of their enemies does as it were spit in their face then it is time to take shame to themselves and humble themselves before the Lord. SERMON XXXIV PSALM CXIX 32. I will run the way of thy Commandments when thou shalt enlarge my heart IN these words there are two parts 1. A supposition of strength or help from God When thou shalt enlarge my heart 2. A resolution of duty I will run the way of thy Commandments Where 1. observe that he resolves I will 2. The matter of the resolution the way of thy commandments 3. The manner how he would carry on this purpose intimated in the word run with all diligence and earnestness of soul. The Text will give us occasion to speak 1. Of the benefit of an enlarged heart 2. The necessary precedency of this work on God's part before there can be any serious bent or motion of heart towards God on our part 3. The subsequent resolution of the Saints to engage their hearts to live to God 4. With what earnestness alacrity and vigor of spirit this work is to be carried on I will run First Let me speak of the enlarged heart the blessing here asked of God The point from hence is Doct. Enlargement of heart is a blessing necessary for them that would keep God's Laws David is sensible of the want of it and therefore goes to God for it 1. I shall speak of the nature of this benefit 2. The necessity of it First As to the nature what this enlargement of heart is There 's a general and a particular enlargement of heart 1. The general enlargement is at regeneration or conversion to God when we are freed from the bonds of natural slavery and the curse of the Law and the power of sin to serve God cheerfully then is our heart said to be enlarged This is spoken of in Scripture Joh. 8. 36. If the son shall make you free ye shall be free indeed There are two things notable in that Scripture that this is freedom indeed and that we have it by the Son 1. That this is the truest liberty then are we free indeed How large and ample soever our condition and portion be in the world we are but slaves without this freedom As Austin said of Rome that she was Domitrix gentium captiva vitiorum the Mistriss of the Nations and a slave to Vices so vicious men are very slaves how free and large soever their condition be in the world Ioseph was sold as a bond-slave into Egypt but his Mistress that was overcome by her own lust was the true captive and Ioseph was free indeed 2. The other thing observable from this Text is That we have this liberty by Christ he purchased it for us this enlargement of heart from the captivity of sin cost dear Look as the Roman Captain said Acts 25. 28. With a great sum obtained I this freedom They were tender of the violation of this priviledg of being a Citizen of Rome a free-born Roman because it cost so dear and when the liberties of a Nation are bought with a great deal of treasure and blood no wonder that they are so dear and precious to them and that they are so willing to stand for their liberty Certainly our liberty by Christ was dearly bought One place more I shall mention Rom. 13. 2. For the law of the spirit of life in Christ Iesus hath made me free from the law of sin and death The Covenant of grace is there called the law of the spirit of life in Christ Jesus and the Covenant of works is called the law of sin and death To open the place The Covenant of grace that 's accompanied with the law of the spirit the Covenant of works that 's the law of the letter that only gives us the letter and the naked knowledg of our duty Lex jubet gratia juvat 't is the law of the spirit and not only so but the law of the spirit of life which is in Christ Iesus because it works from the spirit of Christ and conforms us to the life of Christ as our Original pattern Well then this law of the spirit of life in Christ Jesus it makes us free This freedom though purchased by Christ yet is applied executed and accomplished by the Spirit The spirit makes us free and from what from the law of sin and death that is from the law as a Covenant of works which is therefore called a law of sin and death because it convinceth of sin and bindeth over to death it is the ministry of death to condemnation to the fallen creature Let us see what this general enlargement and freedom is from these places It consists in two things A freedom from the power and from the guilt of sin or the curse and obligation to eternal damnation The first sort of freedom from the power of sin is spoken of Rom. 6. 18. Being then made free from sin ye became the servants of righteousness There is a freedom from sin and a freedom for sin or a freedom from righteousness as it is called v. 20. When you were the servants of sin saith the Apostle you were free from righteousness To be under the dominion of sin is the greatest slavery and to be under the dominion of grace is the greatest liberty and enlargement Then is a man free from righteousness when he hath no impulsions nor inclinations of heart to that which is good when righteousness hath no command over him when he will not be held under the restraints of grace when he hath no fear to offend or care to please God But on the other side then is a man free from sin when he can thwart his lust always warring against it cutting off the provisions of the flesh when he hath no purpose and care to act his lust but it is always the bent and inclination of his heart to please God and this is our liberty and enlargement The other part of this liberty and enlargement is when we are freed from the bondage of conscience or fears of death and hell Every Covenant hath a suitable operation of the spirit attending upon it The Covenant of works hath an operation of the spirit of bondage the Covenant of grace hath an operation of the spirit of adoption I say the Covenant of works rightly thought of produceth nothing in the fallen creature but bondage or a dreadful sense of their misery it is called the spirit of bondage and every one which passeth out of that Covenant hath a feeling of it Rom. 8. 15. You have not received the spirit of bondage again to fear You had it
God on our part When thou shalt enlarge my heart when is causal because thou shalt enlarge it God only can enlarge the heart We are sluggish and loth to stir a foot in the ways of obedience therefore God must enlarge From first to last God doth all in the work of Grace he gives the habit and act He plants graces in the heart knowledg faith love and delight and then excites and quickens them to act The habit of grace is called the seed of God 1 Ioh. 3. 9. there it begins Before we can fly we must get wings we must have grace before we can run the way of Gods Commandments and then quickning of the habits the exciting of the soul to action the deed as well as the will Phil. 2. 13. it is from God the first inclination and actual accomplishment He giveth to will that is the first inclination 1 King 8. 58. That he may incline our hearts unto him to walk in all his ways c. and then the deed the outward expression of our obedience it is still from God Act. 4. 29. The Apostle goes to God for that Grant unto thy servants that with all boldness they may speak thy word And so Col. 4. 3. he begs prayers to God to open a door of utterance for them There is a door shut until God opens it We cannot utter and express our selves in a way of obedience without Gods concurrence Use. Whenever you would undertake for God get God first to undertake for you as Hezekiah doth Isa 38. 14. O Lord I am oppressed undertake for me Let every earnest prayer beaccompanied with a serious purpose and let every serious purpose be accompanied with earnest prayer Cant. 1. 4. Draw me and we will run after thee So here Lord I will run the ways of thy commandments I but as to the event we must suspend it if thou wilt enlarge my heart This is the method we should use first engage God by prayer then engage our hearts by promise Though we cannot lay wagers upon our own strength yet we may resolve in Gods strength and ought to engage our selves to duty Ier. 30. 21. Who is this that engaged his heart to approach unto me saith the Lord We must promise what is due but not presume as if we could carry our purpose without God As to the event they speak conditionally When thou shalt enlarge my heart The children of God have no other confidence of their own affections but as God will put forth his power They know they have a deceitful and corrupt heart and to stand to their resolutions immutably faithfully needs more strength than their own They resolve as to work but as to event they suspend that they know their resolution will not be brought to any thing unless God continue his grace and favour The children of God as they would own Christ as Lord and commanding the work so they promise obedience that 's their duty and they would own him a Saviour in helping them through the work so they promise conditionally in his strength As they are sway'd by his Soveraignty in his command so they depend upon his alsufficiency in his promise Here two Cases may be handled one is more generally Case 1. Whether we are to resolve upon a course of obedience when we are uncertain of Gods assistance The reason of doubting is because we cannot perform it in our own strength I answer 1. It is your duty to engage and consent to give up your selves to Gods service whatever comes of it 2 Chron. 30. 8. Yield your selves unto the Lord. In the Hebrew 'tis strike hands with him in his holy Covenant Rom. 12. 1. I beseech you present your selves c. You ought to come and present your selves own your selves solemnly in a way of a dedication to God It was implied in our Baptism which is therefore called 1 Pet. 3. 21. An answer of a good conscience towards God an answer upon Gods demands in his Covenant An answer supposeth a question God puts us to the question Will you be my people Will you serve me faithfully and do my will Then we ratifie it by Baptism Necessary duties must be done whatever comes of it as Abraham obeyed God not knowing whither he went 2. As this is your duty so whether you resolve or no you are already obliged by Gods command This actual resolution of entring into Covenant with God is only required as a means to strengthen us Natural relations enforce duty without consent a father is a father whether a child will own him in the quality of that relation yea or no. Gods right is valid whether you will consent or no. Actual consent or purpose in your heart doth not give God greater right but makes duty more explicite and active upon your own hearts We cannot make the bonds of duty stronger for Gods authority is greater than ours but we have a deeper sense when we own Gods authority by our own engagement 3. You have more cause to expect Gods assistance in this way of engaging your heart to him than in standing loose from God and neglect of his appointed means You know the promise is made Rev. 22. 17. To him that will let him take of the waters of life freely When there is a fixed bent of heart that comes from a secret impression of Gods grace which causeth this will in you when you have declared your will you have more reason to expect Gods concurrence 4. It is a foolish course to refuse to make the Covenant for fear of breaking it as if a Tradesman should neglect his calling forbear to set up because it is possible losses may come Make it then keep it in Gods strength Make it but remember your security lyeth in Gods Promises not in your own It is your duty to engage to God but as to the event you cannot say you can go through with it unless the Lord put in with his grace 2 Case The second Case is more obvious and usual viz. Whether we are to do duties in Case of deadness indisposition and straits of spirit The reason of doubting is because David seems to suspend his running upon Gods enlarging If thou wilt enlarge then I will run Answ. He suspends the event but not his duty He doth not say I will not stir unless thou enlarge my heart but if thou enlarge then I shall run The plea of weakness must not be used from the Doctrine of Gods concurrence to all acts of grace as a shift or turned into a plea for laziness The right use of this Doctrine is a constant dependence in a sense of our own weakness and hearty thanksgiving when we have received any command from God Now a form of thanksgiving is abused when it is made a plea for laziness To resolve upon a loose course and give over all is an absurd inference from this Doctrine it is as if a man should say my plowing and sowing unless God
our works for us Isa. 26. 12. Now this actual help is necessary 1. Partly to direct us Psal. 74. 24. Thou shalt guide me with thy counsel and afterward receive me to glory We need not only a principle within and a rule without but need also a guide Though we have grace in our hearts though we have the Law of God to direct us yet we need also a guide upon all occasions the Rule is the Scripture and the Guide is the Spirit of God 2. Partly to quicken and excite us by effectual motions The heart of man is very changeable and it is like the eye easily discomposed and put out of frame Deadness creeps upon us and we drive on heavily in the work of God Psal. 119. 37. Quicken thou me in thy way God doth renew the vigor of the life of grace upon all occasions 3. Partly to corroborate and strengthen that which we have received and make it encrease and grow in the soul and more firmly rooted there Eph. 3. 16. The Apostle prays That God would strengthen you with might by his spirit in the inner man the inward man the frame of grace that we have received needs to be strengthned encreased and be more deeply rooted in the soul. So 1 Pet. 5. 10. The God of all grace make you perfect stablish strengthen settle you Many words are used to shew how God is interested in maintaining and keeping a foot the grace he hath planted in the soul. 4. Partly in protecting and defending them against the incursions and assaults of the Devil The regenerate are not only escaped out of his clutches but appointed to be his Judges which an envious and proud spirit cannot endure therefore he maligneth assaulteth and besiegeth them with temptations daily therefore Christ prays Joh. 17. 11. Keep through thy own name those whom thou hast given me When a City is besieged fresh supplies are sent in they are not kept to their standing-provision so it is not the ordinary power of God that doth preserve and keep us from danger there 's new relief and fresh strength We are kept by the power of God through faith unto salvation 2 Pet. 1. 5. Now we experience the help we have from God partly by the change and frame of our heart when we are acted by him and when we are not When God by the impulsions of his grace doth quicken and awaken our hearts we are carried on with a great deal of earnestness and strength but at other times we seem to be much bound and have not those breathings from the Spirit of God to fill our sails and carry us on with the same life and strength Yea in the same duty how is a Christian up and down carried out sometimes with a great deal of zeal and warmth but if God withdraw that assistance before the duty be over how do the affections flag So that we are like the wards of a Lock kept up while the key is turned but fall again when the key is turned the other way While the work of grace is powerful we are kept in a warm and heavenly plight Thus as to duties we need spiritual relief Likewise in temptations when we are ready to fall into such a sin with great proneness of heart and the Lord quickens and excites us by his grace It is often with a Christian as with David Psal. 73. 2. My feet were almost gone my steps had well nigh slipt even carried away by the violence of Satan and importunate motions of our own lusts then the Lord gives grace to help in a time of need Heb. 4. 16. in the Original it is no more but this seasonable relief God vouchsafeth Object I but are we to do nothing when we are indisposed This case is often traversed in this Psalm 1. The Precept of God falls upon us as reasonable creatures and doth not consider whether we are disposed or indisposed and God's influence is not our rule but our help We are to stir up our selves the Lord complains Isa. 64. 7. There is none that stirreth up himself to take hold of me And Timothy is bid to stir up the gift of God which is in him 2 Tim. 1. 6. God's assistance will be best expected in a way of doing Up and be doing and the Lord will be with thee 2 Chron. When we stir up our selves and set our selves to the work in the conscience of our duty we can better expect God's help and assistance 2. In great distempers there may be some pause Elisha would not prophesie when he was under a passion of anger therefore he calls for a Minstrel to sing a Psalm 2 King 3. 13 14 15. and as he plaid upon an Instrument the Spirit of the Lord came upon him He was under a passion offended with the King of Israel therefore he would not prophesie until his spirit was composed Certainly we are not to run head-long upon duties in the midst of these distempers Sailing is more safely delayed in time of an extreme storm When the heart is put into some great disorder in a great storm of spirit the distemper should first be mourned for and prayed against The Reasons why that from first to last he must make us to go in the way of his Commandments 1. God keeps this power in his own hands that his grace might be all in all and 't is the glory of his actions always to set the crown upon graces head Not only those permanent and fixed habits which constitute the new man but those daily supplies without which the motions and operations of the spiritual life would be at a stand are for grace When the Lord reckons with his servants about the improvement of their talents he doth not say My industry but Lord thy pound Luke 19. 18. He puts all the honour upon grace So 1 Cor. 16. 10. Not I but the grace of God So Gal. 2. 20. I live yet not I but Christ liveth in me So that still they are giving the glory to grace Acts are more perfect than habits therefore if we had only the power from God and acts from our selves we should not give all to God That acts are more perfect than the power is clear it is more perfect to understand than to have a power to understand power is in order to the act and the end is more noble than the means 2. This is a very great encouragement to us to set upon the exercise of grace in the midst of weaknesses and several difficulties and temptations wherewith we are encompassed because God will enable and assist us he will not leave us to our standing strength but he concurs Phil. 2. 12 13. Work out your salvation with fear and trembling why for it is God that worketh in you to will and to do of his good pleasure When God will concur to the will and to the deed to both when we have wind and tide he is very lazy that will not take his
or the Infusion of Grace 2. For the renewing the vigour of the life of Grace the renewed Influence of God whereby this Grace is stirred up in our hearts First for Regeneration or the Infusion of Grace Ephes. 2. 1 2. When we were dead in Trespasses and Sins yet now hath he quickned us then we are quickned or made alive to God when we are new born when there is an habitual Principle of Grace put into our hearts Secondly Quickning is put for the renewed excitation of Grace when the life that we have received is carried on to some further increase and so 't is twofold either by way of Comfort in our Afflictions or enlivening in a way of Holiness 1. Comfort in afflictions and so 't is opposed to fainting which is occasioned by too deep a sense of present troubles and distrust of God and the supplies of his Grace when the affliction is heavy upon us we are like Birds dead in the nest and are so overcome that we have no Spirit nor Courage in the service of God Psal. 119. 50. This is my Comfort in affliction for thy word hath quickened me Then we are said to be quickened when he raiseth up our hearts above the trouble by refining our suffering Graces as Faith Hope and Patience Thus he is said to revive the Contrite one Isa. â—…7 15. To restore comfort to us and to refresh us with the Sense of his Love 2. There is a quickening in Duty which is opposed to deadness of Spirit which is apt to creep upon us that is occasioned by Negligence and sloathfulness in the business of the spiritual Life Now to quicken us God exciteth his grace in us An Instrument though never so well in tune soon grows out of Order A Key seldom turned rusts in the Lock so Graces that are not kept a work lose their Exercise and grow Luke-warm or else 't is occasioned by carnal Liberty or intermeddling with worldly things These bring a Brawn and deadness upon the Heart and the Soul is depressed by the cares of this World Luk. 21. 34. Now when you are under this Temper of soul desire the Lord to Quicken you by new influences of Grace 2. Let me shew the necessity of this quickening how needful ' t is 1. 'T is needful for without it our general standing is questionable whether we belong to God or no 1 Pet. 2. 5. Ye are living stones built up into a spiritual House t is not enough to be a stone in Christs building but we must be living Stones not only members of his body but living members I cannot say such a one hath no grace but when they have it not it renders their Condition very questionable a man may be living when he is not lively 2. Without it we cannot perform our Duties aright Religion to a dead heart is a very irkesome thing When we are dead-hearted we do our Duties as if we did them not in our general course of obedience we must go to God Psal. 119. 88. Quicken me after thy loving Kindness so shall I keep the Testimonies of thy Mouth Then we do good to good purpose indeed t is not enough for us to pray but we must pray with life and Vigour Psal. 80. 18. Quicken me and I will call upon thy Name so we should hear with Life not in a dull Careless Fashion Math. 13. 15. 3. All the Graces that are planted in us tend to beget quickening as Faith Hope and Love these are the Graces that set us a work and make us lively in the Exercise of the spiritual Life Faith that works by Love Gall. 5. 6. It sets the Soul a work by apprehending the sense of Gods love whereas otherwise t is but a dead Faith 1 Iam. 2. 16. Then for love what is the Influence of that it constrains the Soul it takes the soul along with it 2 Cor. 5. 14. and Rom. 12. 1. And then hope 't is called a lively Hope 1 Pet. 1. 3. all Grace is put into us to make us Lively not only the Grace of Sanctification but the Grace of Iustification is bestowed upon us for this end that we may be cheerful in Gods service Heb. 9. 14. How much more shall the blood of Christ purge our Consciences from dead works that we may serve the living God Sin and guilt make us dead and heavy hearted but now the blood of Christ is sprinkled upon the Conscience and the sentence of Death taken away then we are made cheerful to serve the living God Attributes are suited to the case in hand he is called the living God because he must be served in a living manner 4. All the Ordinances which God hath appointed are to get and increase this Liveliness in us Wherefore hath God appointed the Word Isa. 55. 3. Hear and your Souls shall live t is to promote the Life of Grace and that we may have new Incouragment to go on in the ways of God Moses when he received the Law is said to receive the lively Oracles of God Acts 7. 38. 10. So the doctrine of Christ they are all Spirit and Life and serve to beget Life in us As the redemption of the world by Christ the joys of Heaven the torments of Hell they are all quickening truths and propounded to us to keep us in Life and Vigour The Lords supper why was that appointed There we come to tast the flesh of Christ who was given for the Life of the world Iohn 6. That we might sensibly exercise our Faith upon Christ that we might be more sensible of our Obligations to him that we might be the more excited in the diligent pursuit of things to come Use 1. Is reproof David considereth the Dulness and Deadness of his Spirit which many do not but go on in a cold Tract of duties and never reguard the frame of their Hearts It is a good sign to observe our spiritual Temper and accordingly go to God Most observe their Bodies but very few their Souls If the body be ill at ease or out of Order they complain presently but love waxeth cold and their Zeal for God and delight in him is abated yet they never lay it to Heart Secondly To exhort us to get and keep this lively frame of heart 1. Get it Pray for it liveliness in obedience doth depend upon Gods Blessing unless he put life and keep life in our Souls all cometh to nothing Come to God upon the account of his Glory Psal. 143. 11. Quicken me O Lord for thy Name sake for thy Righteousness sake bring my Soul out of Trouble His tender Mercies Psal. 119. 156. Great are thy tender Mercies O Lord quicken me according to thy Iudgments Come to him upon the account of Christ Iohn 10. 10. I am come that they might have Life and that they might have it more abundantly And John 7. 38. He that believeth on me as the Scripture hath said out of his Belly shall flow Rivers
in thy way These two Prayers joyn'd together speak thus much if you be too busie about Vanity it will bring on a Brawn and Deadness and so you need to go to God for quickning And Christ tells his disciples Luke 21. 34. Take heed of being over-charged c. The soul is mightily distempered by too free a Liberty of the delights of the Flesh for Surfeiting and Drunkenness must not be taken there in the gross Notion 3. Let us take heed that we do not lose it by our Sloathfulness and Negligence in the spiritual Life Isa. 64. 7. There is none that stirreth up himself to take hold of thee As in a Watch one Wheel protrudes and thrusts forward another so when we are diligent all is lively in the Soul but when we are not active and serious in a Godly course all goes to Rack An Instrument though it be never so much in Tune yet laid by and hung up it grows out of Order Wells are sweetet for draining Our Graces if we keep not them awork lose their Vitality if we do not stir up the Grace of God 2 Tim. 3. 6. they are quite quenched when we grow careless and neglectful of our Souls we lose this Activity of Grace 4. Vain and Dead-hearted Company and Converse are a very great means to damp the Spirit and quench the Motions of the heavenly Life We should Provoke one another to good Works Heb. 10. 24. There is great Provocation in good Examples but we grow Lazy Formal slight by imitation Others profess Knowledg yet are Vain Dead-hearted so are we we have adopted it into our Manners and leven one another by this means There should be a holy Contention who should be most forward in the ways of Godliness and excel in our Heavenly calling this keeps Christians lively Saul when he was among the Prophets he Prophecied but when we converse with Dead-hearted company it breeds a great Damp. You read in Isa. 41. 6. 7. how the Idolaters encouraged one another it was when the Isles was to wait for the Messiah that they should not faint but get up their Idols again after Christ had got a little footing among them and shall not the Children of God encourage and keep up the life of Zeal one in another Use 2. Exhortation It presseth you to divers Duties 1. To see a need of quickning Though life received gives Power to act yet that Power must be excited by God No creature doth subsist and Act of it self All things Live Move and have their Being in God There is a Concurrence necessary to all created things much more to the New-creature Partly because of the internal indisposition of the Subject in which it is alas Grace in the Heart is but like fire in Wett-wood Partly by reason of External impediments Satan is ready to cast a Damp upon thy Soul so that the Lords grace is still necessary for us 2. Ask it of God All life was at first in him Originally and ' it s an Emanation from him The Apostle proves Christs God-head from this because In him was Life Iohn 1. 4. But is this a good Argument Doth that prove therefore he was God may we not say of the meanest Worm in it is Life but he means Originally he was the fountain of Life And still he keeps it in his own hands and conveys it to all Creatures every moment even to the lowest Worm Iohn 5. 26. For as the Father hath life in himself So hath he given to the Son to have life in himself The Power of quickning and keeping of life it belongs to God He hath it Originally from himself he gives it to others 1 Tim. 6. 13. he that quickneth all things Worms Men that gives Life to them is God 3 Except this Grace in and through Jesus Christ who hath purchased it for us who gave his Flesh to be meat indeed and his Blood drink indeed Iohn 6. 55. Who rose again that we should walk in newness of Life Rom. 6. 4. Who ascended to pour out the Spirit upon us Iohn 7. 38. 39. Therefore when we find Deadness Spiritually look to receive this life from Christ. 4. Rouse up your selves There are Considerations and Arguments to quicken us Certainly a man hath power and faculty to work truths upon himself to stir up the Gift and Grace that is in us 2 Tim. 1. 6. We must not think Grace works necessarily as fire burns whether we will or no that this will enliven us but we must rouze and stir up our selves as Psal. 42. 5. There are many considerations by which me may awaken our own Soul from the Love of God from the Hopes of Glory by which Christians should stir and keep their Spirits awake and alive towards God and Heavenly things Use 3. If quickning be so necessary it presseth us to see when ever we have received any thing of the vitality of Grace Sence Appetite and Activity we may know it by these things when there 's a sence of Sin in-dwelling as a Burden Life is strong then when it would expel its Enemy Rom. 7. 24. When there is an Appetite after Christ and his Graces and Comforts When there 's a greater Activity a bursting and breaking forth towards Religious Duties it is a sign Grace is strong in the heart for the Spirit is to be a fountain of living waters always breaking out Iohn 7. 38. When we are more fruitful towards God when it is ready to discover it self for the Glory of God then the heavenly life is kept in good plight For these things we should be thankful to God for he it is that awakeneth you SERMON XLVII PSALM CXIX Verse 41. Let thy Mercies come also to me O Lord even thy Salvation according to thy Word IN this Verse you have the Man of God in Straights and begging for Deliverance In this Prayer and Address to God you may observe 1. The Cause and Fountain of all Thy Mercies 2. The Effect or thing asked Salvation 3. The Warrant or Ground of his Expectation according to thy Word 4. The effectual Application of the Benefit asked Come also unto me The Sum of the Verse may be given you in this Point Doct. That the Salvation of God is the fruit of his Mercy and effectually dispensed and applied to his People according to his Word There is a twofold Salvation Temporal and Eternal 1. Temporal Salvation is Deliverance from Temporal Dangers Exod. 14. 13. Stand still and see the Salvation of the Lord. 2. Eternal Deliverance from Hell and Wrath together with that positive Blessedness which is called Eternal Life Heb. 5. 9. And being made perfect he became the Author of eternal Salvation to all them that obey him The Text is applicable to both though possibly the former principally intended 1. I shall apply it to Salvation Temporal or deliverance out of Trouble Then observe 1. the cause of it Thy Mercies Gods Children often fall into such streights that
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
2. In loving fearing praising serving God the noblest Faculties are exercised in the noblest and most regular way of Operation The Soul is in the right temper and constitution they are the highest Actions of the highest Faculties elevated by the highest Principles about the highest Objects The Objects are God Christ Heaven the great things of Eternity The Principles are the Love and Fear of God the Faculties Understanding and Will not Sensitive Appetite these exercised in thinking of God and chusing of God II. The second part of the Demonstration is That there is liberty given to walk in that way Ever since Adam's Fall every Man is a spiritual Slave under the Dominion and Power of Sin and Satan and the Curse of the Law but now where the Spirit of the Lord is there is liberty 2 Cor. 3. 17. true Christian Liberty or a power given us to walk familiarly with God and chearfully and comfortably in his Service By Grace a Man is freed 1. From the yoke of oppressing Fears And 2. The Tyranny of commanding Lusts. 1. We are freed from the Bondage of Sin Rom. 8. 2. The law of the spirit of life which is in Christ Iesus hath made us free from the law of sin and death John 8. 36. If the Son therefore shall make ye free ye shall be free indeed There is a Liberty in that which is good Psal. 119. 32. I will run the way of thy commandments when thou shalt enlarge my heart 2. We are freed from those Doubts and Fears and Terrors which accompanied the state of Sin Iob 36. 8. If they be bound in fetters and be holden in the cords of afflictions Job 13. 27. Thou puttest my feet also in the stocks Lam. 3. 7. He hath hedged me about that I cannot get out he hath made my chain heavy so that the meaning is I shall walk at liberty be chearful and enlarged in heart for I seek thy Precepts III. There is Liberty in that walking It is the fruit of strictness There is a twofold Liberty 1. Outward Deliverances out of Straits and Afflictions Psal. 118. 5. I called upon the Lord in distress the Lord answered me and set me in a large place And Psal. 18. 19. He brought me forth also into a large place he delivered me because he delighted in me So Psal. 4. 1. Thou hast inlarged me when I was in distress Affliction is compared to a Prison where the poor afflicted Creature is as it were confined committed by God and must not break Prison come out by the Window but the Door When we are let out by God upon submission and supplication urging the Satisfaction of Christ as we are sent thither by God's Authority so we come out by God's Love Now God doth this for those that obey him as all those Places manifest 2. Inward Confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom on the Text An holy Life is the ground of Liberty and holy boldness 1 John 3. 9. If our hearts condemn us not then have we liberty towards God We have delight and pleasure and contentment Till we defile Conscience we have a great deal of boldness and courage against opposition yea a boldness to go to God himself who otherwise is a consuming Fire Use 1. Is to take off that prejudice that we have against the Ways of God as if they were strait and hard and not to be endured Oh no all Gods ways are for our good Deut. 6. 24. The Lord commanded us to do all these statutes to fear the Lord our God for our good always And the Duties that he requireth of us are honourable and comfortable we never walk more at large than when we have a Conscience of them Man acteth like himself when he is holy just temperate sober humble Grace puts all things in the right frame and posture again it puts Reason in Dominion and maketh us Kings in governing our own Hearts and this breedeth sweetness and peace Pax est tranquillitas ordinis when all things keep their place then is there peace As when the Humors of the Body are in order and the Spirits move tuneably there is a chearfulness ensueth so the fruit of Righteousness is Peace and Joy in the Holy Ghost If a Man had no Rule to guide him and God had left him without a Law yet if he were well in his wits he would prefer the Duties which he hath enjoyned before Liberty and of his own accord chuse to live according to such an Institution there is such a sutableness in all those things to the Reasonable Nature What do Men aim at Pleasure Honour or Profit For Pleasure Prov. 3. 17. Her ways are ways of pleasantness and all her paths are peace None have such a sweet life as they that live vertuously and as God hath commanded All the Sensualists in the world have not such a dainty Dish to feed on as they that have a good Conscience they have a continual Feast that never cloyeth You never come away from your Sports with such a merry heart as they come away from the Throne of Grace If Men would consider their Experiences after the discharge of their Duties and when stragling to carnal delights after saddest Duties there is a serenity in the Conscience Who ever repented of his Repentance 1 Sam. 1. 18. Hannah went her way and did eat and drink and her spirit was no more sad Prayer giveth ease but sensual Pleasures leave remorse and a sting If you count Liberty to consist in hunting after Honours and great Places can there be a greater Honour than to serve God Who hath the better Service he that attendeth on the uncertain will of Men yea of the greatest Princes or he that waiteth on the Lord Your Work is more Noble Prov. 12. 26. The righteous is more excellent than his neighbour What an unprofitable drudgery is the Service of the greatest Prince in the World in comparison of the Work of a poor Christian that liveth in Communion with God We serve a greater Prince and on surer terms Then for Profit Where is there more gain as to our Vails and Wages than in God's service Well then he that liveth holily hath much the sweeter and happier life than they that serve Covetousness Ambition or any other Lust. Certainly this should perswade us to put our neck under Christs yoke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 11. 29. His yoke is easie and his burden is light If it be grievous it is to the Flesh and we have no reason to indulge the Flesh Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can it be The Command to an unfound Conscience is as a light Burden laid on a sore Back Men that are soaked in Pleasures are incompetent Judges of the sweetness of the Heavenly Life On the other side What a miserable Servitude is there in Sin how disabled for their great End for which
praying in the Holy Ghost Rom. 8. 26. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self helpeth our infirmities with groanings which cannot be uttered Zech. 12. 10. I will pour upon you the Spirit of Grace and of Supplication yet it is little relished by them A slat dead way of praying suiteth their gust better Christ compareth the Duties of the Gospel fasting with Prayer in the Spirit to new wine which will break old bottles Matth. 9. 17. but the Duties of the Pharisees to old dead and insipid wine there is no life in them 6. Serious speaking of God and Heavenly Things is in the phrase of the World Canting Indeed to speak swelling words of Vanity or an unintelligible Jargon betrayeth Religion to scorn but a pure Lip and Speech seasoned with Salt and that Holy Things should be spoken of in a holy manner our Lord requireth 7. Faith of the future Eternal State is esteemed a fond Credulity by them who affect the Vanities of the World and the Honours and Pleasures thereof They are all for Sight and Present Things and Christianity inviteth us to things Spiritual and Heavenly Now to live upon the Hopes of an unseen World and that to come they judge it to be but Foppery and needless Superstition Thus do poor Creatures drunk with the delusions of the Flesh judge of the Holy Things of God 8. The Humility of Christians and their pardoning Wrongs and forgiving Injuries they count to be Simplicity or Stupidness though the Law of Christ requireth us to forgive others as God for Christ's sake hath forgiven us 9. Exact walking is Scrupulosity and Preciseness and men are more nice then wise which is a Reproach that reflecteth a mighty contempt upon God himself that when he hath made an holy Law for the Government of the World that the obeying of this Law should be derided by professed Christians the Scorn must needs fall on him that made the Law and gave us these Commands If he be too precise that imperfectly obeyed God what will you say of God himself who commandeth more then any of us all performeth Thus the Children of God are not onely reproached as Hypocrites but derided as Fools and it is counted as a part of wit and breeding to droll at the serious Practice of Godliness as if Religion were but a Foppery 2. The Reasons of this are these 1. Their natural Blindness 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit of God for they are foolishness to him neither can he know them because they are spiritually discerned They are incompetent Judges Prov. 24. 7. Wisedom is too high for a fool Though by Nature we have lost our Light yet we have not lost our Pride Prov. 26. 16. The sluggard is wiser in his own conceit then seven men that can render a Reason Though their way in Religion be but a sluggish lazy and dead course yet they have an high conceit of it and censure all that is contrary or but a degree removed above it From Spiritual Blindness it is that Carnal Men judge unrighteously and perversely of God's Servants and count Zeale and Forwardness in Religious Duties to be but Folly and Madness 2. Antipathy and prejudicate Malice The Graceless scoff at the Gracious and the Profane at the Serious there is a different course and that produceth difference of Affections Iohn 15. 19. The world will love its own but because I have chosen you out of the world therefore the world hateth you And they manifest their Malice and Hatred this way by Evil-speaking 1 Pet. 4. 4. speaking evil of you 3. Want of a closer View Christians complained in the Primitive times that they were condemned unheard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any particular inquiry into their Principles and Practices And Tertullian saith nolentes auditis c. they would not inquire because they had a mind to hate A Man riding afar off seeing people dancing would think they were mad till he draws near and observes the harmonious order They will not take a nearer view of the regularity of the ways of God and therefore scoff at them 4. Because you do by your Practice condemn that Life that they affect Iohn 7. 7. The world hateth me because I testify that their deeds are evil Noah Heb. 11. 7. by Faith being warned of God of things not seen as yet moved with fear prepared an ark to the saving of his house by the which he condemned the world Now they would not have their guilt revived and therefore since they will not come up to others by a religious Imitation they seek to bring others down to themselves by Scoffs reproaches and Censures 5. They are set awork by Sathan thereby to keep off young Beginners and to discourage and molest the godly themselves for bitter words pierce deep and enter into the very Soul II. It is a grievous Temptation it is reckoned in Scripture among the Persecutions Gal. 4. 29. As he that was born after the flesh persecuted him that was born after the spirit even so it is now He meaneth those bitter mockings that Isaac did suffer from Ishmael Gen. 21. 9. And Sarah saw the son of Hagar the Egyptian which she had born unto Abraham mocking When the Wicked mock at our Interest in God shame our Confidence the Church complaineth of it Psal. 123. 4. We are filled with the scorning of those that are at ease and with the contempt of the proud the insultations of those that live in full Pomp over the Confidence and Hope the Saints have in God So we reade Heb. 10. 33. that the servants of God were made a gazing-stock by Reproaches and Afflictions again of cruel mockings Heb. 11. 36. It is more grievous when they mock and persecute at the same time there is both Pain and Shame The parties mocked were God's Saints the parties mocking were their Persecutors and Enemies which proved sometimes to be their own Brethren of the same Nation Language Kindred Religion In short these mockings issue out of Contempt and tend to the disgrace and dishonour of the Party mocked they make it their sport to abuse them David saith Reproach hath broken my heart Psal. 69. 20. III. This should not move us either to open Defection or partial Declining for these Reasons 1. It is one of the usual Evils wherewith the People of God are tempted Now a Christian should be fortified against obvious and usual Evils Let no man that is truly religious think that he can escape the Mockage and Contempt of the Wicked Iesus Christ himself endured the contradiction of sinners Heb. 12. 3. and the rather that we might not wax weary and faint in our minds This is a part of his Cross which we must bear after him The Pharisees derided his Ministry Luke 16. 14. The Pharisees also who were covetous
confirmed 2. Love to God increased 3. Hope made more lively Now these Providences of God suited to his Word comforted David had more power and force to confirm and increase these Graces then all their Atheistical Scoffs to shake them for he concluded from these Instances that though the Wicked flourish they shall perish and though the Godly be afflicted they shall be rewarded and so his Faith and Hope and Love to God and Adherence to his Wayes was much incouraged Comfort is sometimes spoken of in Scripture as an Impression of the Comforting Spirit sometimes as a result from an Act of our Meditation as here I comforted my self These things are not contrary but subordinate It is our Duty to meditate on God's Word and Providence and God blesseth it by the Influence of his Grace and the Spirit may be said to comfort us and we also may be said to comfort our selves Doctr. That the Remembrance of Gods former dealings with his People and their Enemies in all Ages is a great Relief in distress The Man of God is here represented as lying under the Scorns and Oppressions of the Wicked What did he doe to relieve himself I remembred thy Iudgments of old and have comforted my self So elsewhere this was his Practice Psal. 77. 5. I considered the days of old the years of ancient times again in the 11 and 12 Verses I will remember the works of the Lord surely I will remember thy works of old I will meditate also of all thy works and talk of thy doings Yet again Psal. 143. 5. I remember the days of old I meditate on all thy works I muse on the works of thy hands Thus did David often consider with what Equity and Righteousness with what Power and Goodness God carried on the work of his Providence toward his People of old The like he presseth on others Psal. 105. 5. Remember the marvellous works which he hath done his wonders and the Iudgments of his mouth Surely it is our Duty and it will be our Comfort and Reliefe I shall dispatch the Point in these Considerations 1. That there is a Righteous God that governeth the World All things are not hurled up and down by Chance as if the Benefit we receive were onely a good hit and the Misery a meer misfortune No all things are ordered by a Powerfull Wise and Just God his Word doth not onely discover this to us but his Works Psal. 58. 11. So that a man shall say Verily there is a reward for the Righteous verily there is a God that judgeth the Earth That is many times there are such Providences that all that behold them shall see and say that Godliness and Holiness are matters of Advantage and Benefit in this World abstracted from the Rewards to come and so an infallible Evidence that the World is not governed by Chance but administred by an Almighty All-wise and most Just Providence So elsewhere Psalm 9. 16. The Lord is known by the Iudgments which he executeth By some eminent Instances God sheweth himself to be the Judge of the World and keepeth a Petty Sessions before the day of General Assizes Upon this account the Saints beg the Lord to take off the Vaile from his Providence and to appear in protecting and delivering his Children and punishing their Adversaries Psalm 94. 1 2. O thou Iudge of the Earth shew thy self He is the Supreme Governour of the World to whom it belongeth to doe right 2. This Righteous God hath made a Law according to which he will govern and established it as the Rule of Commerce between him and his Creatures The Precept is the Rule of our Duty the Sanction is the Rule of his Proceedings so that by this Law we know what we must doe and what we may expect from him Man is not made to be lawless and ungoverned but hath a Conscience of Good and Evil for without the knowledge of God's Will we cannot obey him nor can we know his Will unless it be some way or other revealed No Man in his wits can expect that God should speak to us immediately and by Oracle we cannot endure his Voice nor can we see him and live Therefore he revealed his Mind by the Light of Nature and by Scripture which giveth us a clearer and more perfect Knowledge of his Will Certainly those that live under that Dispensation must expect that God will deale with them according to the Tenour of it The Apostle telleth us Rom. 2. 12. As many as have sinned without the Law shall perish without the Law and as many as have sinned in the Law shall be judged by the Law God hath been explicite and clear with them to tell them what they should doe and what they should expect 3. In the Course of his Dispensations he hath shewed from the beginning of the World unto this day that he is not unmindfull of this Law that the observance of this Rule bringeth suitable Blessings and the Violation of it the threatned Judgments Rom. 1. 18. The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men The Impious and the Unrighteous are breakers of either Table and the Wrath of God is denounced and executed upon both if there be any notorious Violation of either For in the day of God's Patience he is not quick and severe upon the World Heb. 2. 2. every Transgression and Disobedience received a just Recompence of Reward thereby his Word is owned Execution we say is the Life of the Law it is but Words without it and can neither be a ground of sufficient Hope in the Promises nor Fear in the Comminations When Punishments are inflicted it striketh a greater terrour when the Offenders are punished the Observers rewarded then it is a sure Rule of Commerce between us and God 4. That the Remembrance of the most Illustrious Examples of his Justice Power and Goodness should comfort us though we do not perfectly feel the Effects of his Righteous Government 1. I will prove we are apt to suspect God's Righteous Administrations when we see not the Effects of it when the Godly are oppressed with divers Calamities and the Wicked live a life of pomp and ease flourishing in Prosperity and Power according to their own hearts desire they are apt to think that God taketh no care of Worldly Affairs or were indifferent to Good and Evil as those profane Atheists Mal. 2. 17. Every one that doth evil is good in the sight of the Lord and he delighteth in him or where is the God of Iudgment as if God took pleasure in Wicked men and were no impartial Judge or had no Providence at all or hand in the Government of the World Temptations to Atheism begin ordinarily at the matter of God's Providence First Men carve out a Providence of their own that God loveth none but whom he dealeth kindly with in the matters of the World and if his Dispensations be cross to their apprehensions
in a dark place 2 Pet. 1. 19. The love of the World will misleade us our own Reason will often leave us comfortless the Examples of the best are defective but the Word of God will give comfortable Direction to all that follow the direction of it under all their Crosses Confusions and Difficulties Psal. 119. 105. Thy word is a Light unto my feet and a Lanthorn to my paths Light is comfortable it is no small satisfaction that I am in God's way and have his Word for my Warrant 3. It propoundeth the Examples of their Country-men and sets forth their Heroical Acts and encourageth us to imitate their Fortitude and Self-denyal Heb. 6. 12. Be followers of them who through Faith and Patience inherit the Promises many things are to be done and suffered before we attain the end Now it is a great Comfort to trace the footsteps of the Saints all along in the Way in which we go Heb. 12. 1. Wherefore seeing we are compassed about with so great a cloud of Witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us If God did call us to walk in an untrodden Path it might be cumbersome and solitary now it is very obliging and encouraging to consider in what way they have been brought to Heaven before us 4. It hath many seasonable Cordials against fainting by the way Alas when we are in deep pressures our hearts are apt to sink but the Word assureth us that we shall have all things necessary for us that our Heavenly Father seeth what is best for us and that if we faithfully wait upon him our Afflictions and Rubs in the way shall be a means to bring us to our Journeys end 2 Cor. 4. 17. Our light Affliction that is but for a moment worketh for us a far more exceeding and eternal weight of Glory and that for the present our Tryals are not inconsistent with his Love 2. On the Believers part there are Reasons of this Comfort and Rejoycing 1. There needeth a spiritual Frame of heart for a carnal Man's Rejoycings and Relishes are suitable to the Constitution of his Mind Rom. 8. 5. They that are after the Flesh do mind the things of the Flesh and they that are after the Spirit the things of the Spirit It is an infallible Rule to the worlds End every one cannot say thy Statutes are my Songs no they must have other Solaces and a Man's temper is more discerned by his Solaces than by any thing else they that have not purged their Tast from the dreggs of Sense the trash of the Flesh-pots of Egypt will ever be pleasing to them in the heavenly Pilgrimage and being inveigled with the baits of the Flesh the Promises are like withered Flowers to them or as dry Chips it is the spiritual Heart that is refreshed with spiritual Songs 2. This Word must be received by Faith for it is Faith that enliveneth our Notions of things and maketh them work with us Heb. 11. 13. These all dyed in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims upon the Earth our Affections follow Perswasion 1 Pet. 1. 8. Whom having not seen we love in whom though now ye see him not yet believing ye rejoyce with Ioy unspeakable and full of Glory Rom. 15. 13. Now the God of Hope fill ye with all Ioy and Peace in believing 3. This Word must be improved by Reading Hearing but especially by Meditation and Singing 1. Meditation when it is sweet and lively stirreth this Joy Delight begets Meditation and Meditation begets Delight There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in moral as well as natural Things Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night And Psal. 119. 97. Oh how love I thy Law it is my Meditation day and night And vers 15 16. I will meditate in thy Precepts and have respect unto thy ways I will delight my self in thy Statutes I will not forget thy words These follow one another Affections are not excited but by deep and pondering thoughts 2. By singing Psalms we draw forth this Delight Col. 3. 16. Let the word of God dwell in you richly in all wisdome teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with grace in your hearts to the Lord. Eph. 5. 18 19. Be not drunk with wine wherein is excess but be filled with the Spirit speaking to your selves in Psalms and Hymns and spiritual Songs singing and making melody in your heart to the Lord. Drunkards when filled with the spirit of Wine sing wanton Songs and those who are filled with the wine of the Spirit will praise God with spiritual Songs This is a Duty of importance a delightfully way of being instructed by our Refreshment God would give us strength but this is neglected or cursorily performed by Christians We will complain of the want of a Spirit in Prayer we should do so in singing coldness in this holy Exercise argueth a deadness of Faith and a coldness in true Religion We should express our Joy this way 4. Above all this Comfort is found in ready Practice and Obedience There is a Comfort I confess in Speculation but not so deep and intimate as in Practice The one is but a Tast inviting to the other which giveth us a fuller draught The bare Contemplation and view of any concerning and weighty Truth is very ravishing to those that bend their minds to Knowledge Prov. 24. 13 14. My Son eate thou honey because it is good and the honey-comb which is sweet to thy tast So shall the knowledge of Wisdome be to thy Soul Every Truth is Objectum Intellectus much more divine Truth but now in Practice the Impression is doubled We get Comfort and joy raised in our Consciences our Lives and Light do not jarre we are at full quiet in our Minds apprehending our selves to be in God's way Psal. 119. 14. I have rejoyced in the way of thy Testimonies as much as in all Riches Use 1. To shew you that the People of God need not envy the Wicked for their Delights and Pleasures they have chaster and sweeter Delights God's Statutes are their Songs Where the Heart is spiritual they can find Delight enough in the Word both as their Charter and their Rule and need not turn aside â—…o vain Mirth a portion in the Promises will yield Pleasure enough vers 111. Thy Testimonies have I taken as an heritage for ever for they are the rejoycing of my heart 2. To reprove those that reckon these things a Burthen the holy talking of Heaven and Godliness maketh worldly Men ever heavy and out of humour it is not their Delight but it should not be so with the Children of God A Child of
2. Providences these do more awaken us God's daily Benefits should bring him to our Remembrance Acts 14. 17. Nevertheless he left not himself without Witness in that he did good and gave us rain from Heaven and fruitfull Seasons filling our hearts with food and gladness Deut. 8. 18. But thou shalt remember the Lord thy God for he it is that giveth thee power to get Wealth especially the sanctified Remembrance of God's dealing with his People is the way to keep the heart in the Faith Love and Fear of God and the forgetting his Works is the cause of all Defection and falling off to carnal Courses and Confidences Psal. 78. 11. They forgat his Works and Wonders that he shewed them Psal. 106. 21. They forgat God their Saviour which had done great things in Egypt Judges 8. 34. And the Children of Israel remembred not the Lord their God who had delivered them out of the hands of their Enemies on every side It is a base Ingratitude not to remember prize and esteem God for all this 3. Ordinances Ministry was instituted to put you in Remembrance and give you still new and fresh Occasions to think of God 2 Pet. 1. 12. I will not be negligent to put you always in Remembrance our business is not always to inform you of what you know not but to inculcate and revive known Truths there being much Forgetfulness Stupidness and Senselesness upon our Spirits 2 Pet. 3. 1. That I may stir up your minds by way of Remembrance The Impressions of God on our Minds are soon defaced we need to quicken and awaken your Affections and Resolutions to choose and cleave to God 1 Tim. 4. 6. If thou put the Brethren in remembrance of these things thou shalt be a good Minister of Iesus Christ. So Sacraments are instituted to bring God to Remembrance 1 Cor. 11. 24. This doe in Remembrance of me that we may remember his Love and our covenanted Duty The Sabbath was instituted for a Remembrance and Memorial of his creating redeeming Goodness 4. The great office and work of the Spirit is to bring to Remembrance Iohn 14. 26. He shall bring all things to your Remembrance We are apt to forget God and Instructions and Rebukes in their Season the Holy Ghost is our Monitor 3. God will not forget them that remember him he will remember them at every turn Mal. 3. 16. Then they that feared the Lord spake often one to another and the Lord harkned and heard it and a book of Remembrance was written before him for them that feared the Lord and thought upon his Name if he do not openly reward you with temporal Deliverances yet he taketh notice of every thought and every word you speak for him and taketh pleasure in you It is upon Record if you have not the comfort of it now you shall have it in a little time because they thought of him they spake of him and owned him in an evil time and therefore God is represented as hearing and booking and the books shall one day be opened and then you shall have your publick reward 2. Doctr. God is best Remembred when his Name is studied 1. When is his Name studied In the general when we look upon him as he hath manifed himself in his Word and Works More particularly God is discovered sometimes by the Name of his Essence sometimes by his Attributes 1. By the Name of his Essence When Moses was very inquisitive to know his Name and God can best tell his own Name let us see what answer was made him Exod. 3. 12 13. When they shall say unto me What is his Name and God said I Am that I Am. God was sending Moses upon a strange Message he was giving him Commission to go and speak to a King to dismiss and let go six hundred thousand of his Subjects to lead them to a place which God should shew now Moses thought for such a Message he had need have good Authority therefore desireth a significant Name I Am that I Am the form of the words sheweth it was a wonderfull incomprehensible Name Ask not my Name for it is Wonderfull Judg. 13. 18. This is enough to satisfie sober Inquiry though not wanton Curiosity enough for Faith to work upon the great I Am hath sent me It sheweth his unsearchableness It is our manner of speech when we would cover any thing and not answer distinctly we say It is what it is I have said what I have said Finite understandings cannot comprehend him that is Infinite no more than you can empty the Sea with a Cockle-shell 2. He is the great and onely Being in comparison of which all else is nothing Isa. 40. 19. All Nations before him are nothing they are counted less than nothing and vanity You have not a true and full Notion of God if you conceive him onely as the most eminent of all Beings no Being must appear as Being in his sight and in comparison of him As long as you onely conceive God to be the best you still attribute something to the Creature for all Comparatives include the Positive The Creature is nothing in comparison with God all the Glory Perfection and Excellency of the whole World do not amount to the value of an unite in regard of God's Attributes join never so many of them together they cannot make up one number they are nothing in his regard and less than nothing All created Beings must utterly vanish out of sight when we think of God As the Sun doth not annihilate the Stars and make them nothing yet it annihilates their Appearance to our sight some are of the first magnitude some of the second some of the third but in the Day-time all are alike all are darkned by the Sun's glory so it is here there are degrees of Perfection and Excellency if we compare one Creature with another but let once the glorious brightness of God shine upon the Soul and in that light all their differences are unobserved Angels Men Worms they are all nothing less than nothing to be set up against God this magnificent Title I Am darkneth all as if nothing else were God did not tell Moses that he was the best the highest and the most glorious but I Am and there is none else besides me nothing that hath its Being of it self nothing that can be properly called their own thus the incomprehensible Self-existence of God puts Man into his Original nothing none but God can say I Am because all things else are but borrowed drops of this Self-sufficient Fountain other things are near to nothing God most properly is who never was nothing never shall be nothing who may always in all difference of Time say I Am and nothing else but God can say so The Heaven and Earth for six thousand years ago could not say We are Adam could once have said I am as to his existence in the compounded nature of Man but now he cannot say
weighty matter of Life and Death Psal. 4. 4. Commune with your Hearts and be still this is the way to check sin and to come on most hopefully in a course of Obedience 3. Drive your thoughts to a Resolution to rectify whatever is amiss never leave thinking of your ways till you grow anxious about Eternal Life nor let your anxiousness cease till you bring it to somewhat grow to some resolution about the wayes of God Pray God to make your Consideration effectual 2 Tim. 2. 4. Consider what I have said and the Lord give you understanding in all things this is but the means God giveth the Grace SERMON LXVII PSAL. CXIX 60. I made haste and delayed not to keep thy Commandments IN the Verse immediately preceeding the Man of God speaks of Repentance as the Fruit of consideration and self-examining I considered my wayes and then turned my Feet to thy Testimonies But when did he turn for though we see the evil of our wayes we are naturally slow to get it redressed Therefore David did not onely turn to God but he did it speedily we have an account of that in this Verse I made haste c. this readiness in the work of Obedience is doubly exprest Affirmatively and Negatively Affirmatively I made haste Negatively I delayed not This double Expression increaseth the sence according to the manner of the Hebrews as Psal. 118. 17. I shall not die but live that is surely live so here I made haste and delaied not that is I verily delaied not a moment assoon as he had thought of his wayes and taken up resolutions of walking closely with God he did put it into Practice The Septuagint read the words thus I was ready and was not troubled or diverted by fear of danger Indeed besides our natural slowness to Good this is one usual ground of delaies we distract our selves with fears and when God hath made known his Will to us in many Duties we think of tarrying till the times are more quiet and favour our Practice and our Affairs are in a better posture A good improvement may be made of that translation But the words run better as they run more generally with us I made haste and delaied not c. and from thence observe Doct. That the call of God whether to amendment and newness of Life or to any particular Duty must be without delay obeyed To illustrate the point by these Reasons Reason 1. Ready Obedience is a good Evidence of a sound impression of Grace left upon our Hearts There 's a slighter conviction which breedeth a sense of Duty but doth not urge us throughly to the performance of it and so men stand reasoning instead of running debating the case with God and there 's a more sound conviction which is accompanied with a prevailing Efficacy and when we have this upon our Spirits then all excuses and delaies are laid aside and we come off readily and kindly in the way of complyance with Gods call This is Doctrinally spoken of Cant. 1. 4. Draw me and we will run after thee Running is an earnest and speedy motion from whence comes it From drawing it is a Fruit of drawing or the sweet and powerfull attraction which the Spirit of God useth in the Hearts of the Elect. Instances I might give you in several calls and conversions spoken of in Scripture When Christ called Andrew and Peter they left their Father and followed after him Mark 1. 20. So when Christ called Zaccheus he made haste and came down from the Tree and received him joyfully Luke 19. 6. So Christ to Matthew follow me and straightway he followed him Matth. 9. 9. Iulian the Apostate scoffs at these passages as if it were irrational to conceive such a thing could be that men should so soon leave their course of gain and their calling or else that Christs followers were a kind of sotts and fools weak and poor spirited Creatures that upon a word speaking they would come off presently all of a suddain but impulsions of the Spirit carry their own reason with them and draw the Heart without any more adoe But such as he were not acquainted with the workings of the Holy ghost in Conversion therefore scoff at these things So Gal. 1. 16. Immediately I conferred not with Flesh and Blood When our call is clear there needs no debate When Men stand reasoning instead of running there is not a through work upon them Reason 2. The sooner we turn to the wayes of God the better we speed How So 1. Partly in this that the Work goes on the more kindly as being carried forth in the strength of the present influence and impulsion of Grace whereas if the heart grow cold again it will be the more difficult A blow while the Iron is hot doth more than ten at another time when it grows cold again so when thy Heart grows cold thou wilt not have that advantage as when thou art under a warm conviction And indeed that 's the Devils cheat to speak of hereafter to elude the importunity of the present conviction that is upon you Iohn 5. 4. You know when the waters were stirred then was the time to put in he that stept in first had experience of the Sanative vertue of the Waters So when the Heart is stirred we should not lose this advantage but come on upon that call There are several Metaphors in Scripture that do express this sometimes we must open when God knocks Cant. 5. we must enter when God opens lest the door be shut against us Matth. 25. we must come forth when he bids us as Lot out of Sodom lest we perish when a thing is done speedily and in season it 's a great advantage 2. The more welcome to God the sooner we turn to him We value a gift not onely by its own worth but by the readiness of him that gives if we have it at first asking we count it a greater kindness and give the more thanks so the less we stand hucking with God and demurring upon his call the more acceptable is our Obedience Pharaoh did at length let Israel goe but was forced to it and with much adoe no thanks to him It is true indeed if we turn at length seriously heartily we are accepted with God but not so accepted as when we come in at first Surely the sewer calls we withstand the less we provoke God and the more ready entertainment do we finde The Spouse that would not open at the first knock but onely at length when her bowels were troubled when she thought of her unkindness then she went out to open to her Beloved but then her Beloved was gone You will not finde God at your beck when you dally with him Your Comforts will cost you longer waiting for when you make God wait for entrance and would not give way to the work of his Grace 3. You speed better because your personal benefit is the greater the sooner you
14 15. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again And therefore Praise and Thanksgiving is a greater help to the Spiritual Life than we are usually aware of For working in us a sense of God's love and an actual remembrance of his benefits as it will doe if rightly performed it doth make us shie of sin more carefull and solicitous to doe his will for shall we offend so good a God God's love to us is a love of Bounty our love to God is a love of Duty when we grudge not to live in subjection to him 1 Iohn 5. 3. His Commandments are not grievous 2. Submission to his Providence There is a querulous and sowr Spirit which is natural to us always repining and murmuring at God's dealing and wasting and vexing our spirits in heartless complaints Now this fretting quarrelling impatient humour which often sheweth it self against God even in our prayers and supplications is quelled by nothing so much as by being frequent in praises and thanksgivings Iob 1. 21. The Lord hath given and the Lord hath taken away blessed be the name of the Lord. It is an act of Holy Prudence in the Saints when they are under any trouble to strain themselves to the quite contrary Duty of what temptations and corruptions would drive them unto When the temptation is laid to make us murmur and swell at God's dealings we should on the contrary bless and give thanks And therefore the Psalmist doth so frequently sing praises in the saddest condition There is no perfect defeating the temptation but by studying matter of praise and to set seriously about the Duty So Iob 2. 10. Shall we receive good at the hand of God and shall we not receive evil Shall we receive so many proofs of the love of God and quarrel at a few afflictions that come from the same hand and rebel against his Providence when he bringeth on some needful trouble for our tryal and exercise And having tasted so much of his â—…ounty and love repine and fret at every change of dealing though it be useful to purge out our corruptions and promote our communion with God Surely nothing can be extreamly evil that cometh from this good hand as we receive good things chearfully and contentedly so must we receive evil things submissively and patiently 3. It is a most delightful Work to remember the many thousand mercies God hath bestowed on the Church our Selves and Friends To remember his gracious Word and all the passages of his Providence is this burdensome to us Psal. 147. 1. Praise ye the Lord for it is pleasant And Psal. 135. 3. Sing Praises unto his Name for it is pleasant Next to necessity profit next to profit pleasure No necessity so great as spiritual necessity because our Eternal well being or ill being dependeth on it and beggery is nothing to being found naked in the great day No profit so great as spiritual that is not to be measured by the good things of this World or a little Pelfe or the great Mammon which so many worship but some Spiritual and Divine benefit which tendeth to make us spiritually better more like God more capable of Communion with him that is true profit it is an increase of Faith Love and Obedience So for pleasure and delight that which truly exhilarateth the Soul begets upon us a solid impression of Gods love that is the true pleasure Carnal pleasures are unwholsom for you like luscious fruits which make you sick Nothing is so hard of digestion as carnal pleasures This feedeth the Flesh warreth against the Soul but this holy delight that resulteth from the serious remembrance of God and setting forth his excellencies and benefits is safe and healthful and doth chear us but not hurt us Use. Oh then let us be oftner in praising and giving thanks to God Can you receive so much and beg so much and never think of a return or any expression of gratitude Is there such a being as God have you all your supplies from him and will you not take some time to acknowledge what he hath done for your Souls Either you must deny his being and then you are Atheists or you must deny his Providence and then you are Epicureans next door to Atheism or you must deny such a Duty as Praise and Thanksgiving and then you are Antiscripturists for the Scripture every where calleth for it at our hands or else if you neglect this Duty you live in flat contradiction to what you profess to believe and then you are practical Atheists and practical Epicureans and practical Antiscripturists and so your condemnation will be the greater because you own the Truth but deny the Practice I beseech you therefore to be often alone with God and that in a way of Thanksgiving to increase your Love Faith and Obedience and delight in God Shall I use Arguments to you 1. Have you received nothing from God I put this Question to you because great is our unthankfulness not onely for common benefits but also for special deliverances the one are not noted and observed the other not improved Humble persons will find matter of Praise in very common benefits but we forget even signal mercies Therefore I say have you received nothing Now consider is there no return due You know the story Luke 17. 15 16 17 18 19. Christ healed ten Lepers and but one of them returned and with a loud voice glorified God and fell down at his feet giving thanks and he was a Samaritan And Iesus answering said were there not ten cleansed but where are the nine There are not found that returned to give glory to God save this Stranger and he said unto him Arise go thy way thy Faith hath made thee whole All had received a like benefit but one onely returned and he a Gentile and no Jew to acknowledge the mercy They were made whole by a miraculous Providence he was made whole by a more gracious dispensation thy Faith hath made thee whole he was dismissed with a special Blessing God scattereth his benefits upon all mankind but how few own the supream Benefactor Surely a sensible heart seeth always new occasions of praising God and some old occasions that must always be remembred always for Life and Peace and Safety and daily Provision and always for Christ and the hopes of Eternal Life Surely if we have the comfort God should have the Glory Psal. 96. 8. Give unto the Lord the Glory due unto his Name bring an offering and come into his Courts He that hath scattered his Seed expecteth a crop from you 2. How disingenuous is it to be always craving and never giving thanks It is contrary to his directions in the word for he sheweth us there that all our
the Creature is sanctified and the heart kept humble 1 Tim. 4. 4 5. Every creature of God is good and nothing to be refused if it be received with Thanksgiving for it is sanctified by the word of God and Prayer an Acknowledgment from whom it cometh 2. It suppresseth murmuring and that fretting quarrelling impatient and distrustfull humour which often sheweth it self against God even sometimes in our Prayers and Supplications Nothing conduceth more to quiet our Hearts in a Dependance upon God for the future and to allay our distrusts discontents and unquiet thoughts than a holy Exercise of Thanksgiving Phil. 4. 6. Be carefull for nothing but in every thing by Prayer and Supplication with Thanksgiving let your requests be made known to God Bless him for favours already received and you will leave the burden of your Care upon him for the future God is where he was at first and what he hath done he can do still The Use is To press us to the serious and frequent discharge of this Duty it is a Duty very necessary very profitable and very delightfull but usually we are backward are not as carefull to render thanks for the injoyment of Blessings as we are earnest and importunate in the want of them It cometh to pass partly by the greediness of our Desires as a Dog that swalloweth up every bit that is cast to him and still looketh for more Vidisti aliquando canem saith Seneca missa à Domino frusta panis aut carnis aperto ore captantem quicquid excipit protinus integrum devorat semper ad spem futuri hiat This is an Emblem of us we swallow whatever the bounty of God throws forth without thanks and still we look for more as if all the former Mercies were nothing therefore are warm in Petitions but cold raw and unfrequent in Gratulations Partly when we have Mercies we know not their value by the enjoyment as much as by the want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil. A thing too near the Eye cannot be seen it darkeneth us with its splendour God must set things at a distance to make us value them Therefore we are more prone to complain than to give thanks Partly from Self-love when our turn is served we neglect God as the Raven returned to Noah no more when there was floating Carrion for it to feed upon Gen. 8. 7. Wants try us more than Blessings Hos. 5. ult In their Affliction they will seek me early Our Interest swayeth us more than our Duty Partly from a dark legal Spirit which will not own Grace when it is near us when Christians look altogether in the glass of the Law to exclude the comfort of the Gospel and to keep themselves under the rack of perplexing Fears To remedy this 1. Let us acknowledge God in all that we do enjoy Hos. 2. 8. She did not consider that I gave her Corn and Oyle and Flax. We are unthankfull to God and Man but more to God Comforts that come from an invisible hand we look upon them as things that fall out of course and so do not praise the giver therefore let us awaken our hearts to the remembrance of God Whosoever be the next hand it is by his Providence and there is reason he should be praised and owned It is not he that brings the Present but he that sendeth it that deserveth our thanks Beasts will own their Benefactour Isa. 1. 3. The Ox knoweth his Owner and the Ass his Masters Crib And if God be our Benefactour he must be owned and loved If a Man give us but a small Summe or a parcel of Land how do we court him or observe him less reason why God should look upon us who is so high A small Remembrance from a great Prince no way obliged no way needeth me to whom I can be no way profitable is much valued and will I not acknowledge God in his gifts When you were in distress you acknowledged he alone could send you help and had high thoughts of the Mercy then what promises did you make The Mercy is the same now that it was then therefore you should have the same apprehensions of it 2. Let us not give thanks by the heap but distinctly acknowledge God's Mercies in all cases Particulars are most affective let us come to an account for God and recollect the passages of our Lives what he hath done for Body and Soul Psalm 139. 17. How precious also are thy thoughts unto me O God how great is the sum of them What he hath done for us before time in time and provided for us when time shall be no more The beginning of his treaty with us the progress of his Work the many failings we were guilty of his Patience in bearing with us his Goodness in hearing of us his giving forgiving keeping us from dangers in dangers and deliverances out of dangers What supplies and supports we have had what visits of love warnings awakenings of heart 3. Let us trace the Benefits we enjoy to the Fountain of them the Love of God then we will say Psalm 138. 2. I will praise thy Name for thy loving kindness and truth This is not onely to drink of the Stream but of the Fountain there the Water is sweetest When we see all this coming from the special Love of God to our Souls Otherwise God may give in Anger Hos. 13. 11. I gave them a King in mine anger as he gave the Israelites meat for their lusts Isa. 38. 17. Thou hast loved me from the grave this commendeth all Experiences maketh us love God again 4. Compare your selves with others your betters who would be glad of your leavings their Nature Disposition Endowments better than yours yet receive less from God He hath not dealt so with any Nation Whence is all this to me Iohn 14. 22. Lord how is it that thou wilt manifest thy self to us and not unto the world Many would be glad of our Reliques 5. Consider your Unworthiness Gen. 32. 10. I am not worthy of the least of all the mercies and of all the truth which thou hast shewed unto thy servant 2 Sam. 7. 18. Who am I O Lord and what is my house that thou hast brought me hitherto Pride is the cause of discontent Where all is received freely there is no cause of discontent much of giving thanks if we have any thing When we look to desert we may wonder more at what we have than what we want If afflicted destitute kept low and bare it is a wonder we are not in Hell All this is spoken because men are not thankfull We are eager till we have Blessings but when we have them then barren in Praises unfruitfull in Obedience like little Children forward to beg Favours but careless to acknowledge what they have received 3. Doct. That in our thankfull acknowledgments we should take notice of God's Truth as well as his Benignity and Goodness David owned the
some renewed evidences of God's favour ask him then is it good to be afflicted Oh yes I had else been vain neglectfull of God wanted such an experience of the Lord's Grace Faith should determine the case when we feel it not Secondly That according to these Measures you will find it Good to be Afflicted 1. 'T is Good as 't is Minus Malum it keepeth us from greater evils Afflictions to the Righteous are either cures of or preservatives from spiritual Evils which would occasion greater Troubles and Crosses They prevent sin 2 Cor. 12. 7. And lest I should be exalted above measure through the abundance of Revelation there was given me a Thorn in the Flesh the Messenger of Satan to buffet me lest I should be exalted above measure They purge out Sin Isa. 27. 9. By this shall the Iniquity of Iacob be purged out We are apt to abuse prosperity to Self-confidence Psalm 30. 6 7. In my prosperity I said I shall never be moved Lord by thy Favour thou hast made my Mountain to stand strong And Luxury Deut. 32. 15. But Iesurun waxed fat and kicked thou art waxen fat thou art grown thick thou art covered with fatness then he forsook God that made him and lightly esteemed the rock of his Salvation The Godly have evil Natures as well as others which cannot be beaten down but by Afflictions We are froward in our Relations Hagar was proud in Abraham's house Gen. 16. 4. her Mistriss was despised in her Eyes but very humble in the Desart Gen. 21. 16. David's heart was tender and smote him when he cut off the lap of Saul's garment 1 Sam. 24. 5. but how stupid and senseless was he when he lived at ease in Ierusalem 2 Sam. 12. His Conscience was benum'd till Nathan roused him Before we are chastened we are Rebellious Frail Fickle Mutable apt to degenerate without this continual discipline we are very negligent and drowsy till the Rod awakeneth us God's Children have strange failings and negligences and sometimes are guilty of more hainous sins 'T is a great Curse for a man to be left to his own ways Hos. 4. 17. Let him alone So Psalm 81. 12. I gave them up to their own hearts Lust Men must needs perish when left to their selves without this wholesome profitable discipline of the Cross. 2. 'T is Good because the Evil in it is counterpoised by a more abundant Good 't is Evil as it doth deprive us of our natural comforts Pleasure Gain Honour but 't is Good as these may be recompensed with better Pleasures richer Gain and greater Honour There is more Pleasure in Holiness than there can be Pain and Trouble in Affliction Heb. 12. 11. No Affliction for the present seemeth Ioyous but Grievous but afterward it yieldeth the peaceable fruit of Righteousness more gain than Affliction can bring loss Heb. 12 10. But he for our profit that we might be partakers of his Holiness more honour than Affliction can bring shame surely then 't is good There is a threefold Profit we get by Affliction 1. The time of Affliction is a serious thinking time Eccles. 7. 14. In the day of Adversity consider 1 Kings 8. 47. Yet if they bethink themselves in the Land whither they are carried Captive We have more liberty to retire into our selves being freed from the attractive allurements of Worldly vanities and the delights of the Flesh. Adversity maketh men serious the Prodigal came to himself when he began to be in want Luke 15. 17. Sad objects make a deep impression upon our Souls they help us to consider our own ways and God's righteous dealings that we may behave our selves wisely and suitably to the dispensation Micah 6. 9. The man of wisdome will hear the Rod. 2. 'T is a special hearing time in the Text That I might learn thy statutes and 't is said of Christ Heb. 5. 8. that He learned obedience from the things that he suffered he did experimentally understand what obedience was in hard and difficult cases and so could the better pitty poor Sinners in Affliction we have an experimental knowledge of that of which we had but a notional knowledge before We come by experience to see how false and changeable the World is how comfortable an interest in God is what a burden Sin is what sweetness there is in the Promises what a reality in the Word Luther said qui tribulantur c. The Afflicted see more in the Scripture than others do the secure and fortunate read them as they do Ovid's Verses Certainly when the Soul is humble and when we are refined and raised above the degrees of Sense we are more tractable and teachable our understandings are clearer our Affections more melting our spiritual learning is a blessing that cannot be valued if God write his law upon our Hearts by his stripes on our backs so light a trouble should not be grudged at 3. 'T is an awakening quickening time 1. Some are awakened out of the sleep of Death and are first wrought upon by Afflictions this is one powerfull means to bring in Souls to God and to open their Ears to Discipline God began with them in their Afflictions and the time of their Sorrows was the time of Loves The hot Furnace is Christ's Workhouse the most excellent Vessels of honour and praise have been formed there Isa. 48. 10. I have chosen thee in the Furnace of Affliction Manasses Paul the Jaylor were all chosen in the Fire God puts them into the furnace and chuseth them there melts them and stamps them with the Image of Christ. The Hogs Trough was a good School to the Prodigal Well then doth God do you any harm by Affliction when he saves you by it If we use violence to a man that is ready to be drowned and in pulling him out of the waters should break an Arm or a Leg would he not be thankfull it you have broken my Arm you have saved my life So God's Children 't is good that I had such an Affliction felt the sharpness of such a Cross. Oh Blessed Providence I had been a witless Fool and gone on still in a course of Sin and Vanity if God had not awakened me 2. It quickeneth others to be more carefull of their Duty more watchfull against Sin and doth exercise and improve us in heavenly Vertues and Graces of the Spirit which lay dormant in us through neglect since pleasing Objects which deaden the Heart are removed Even God's best Children when they have gotten a carnal Pillow under their Heads are apt to sleep their Prayers are dead Thoughts of Heaven cold or none little Zeal for God or delight in him Isa. 26. 16. Lord in trouble they have visited thee they pour out a Prayer when thy Chastening is upon them Hosea 5. 15. In their Afflictions they will seek me early Because they do not stir up themselves God stirreth them up by a smart Rod. The Husbandman pruneth the Vine left it run
the bonds of Christ's Communion are the Essentials of Religion If they fear God and hope in his Word though Christians may be distinguished by several denominations yet an angry Brother cannot cast us out of our Fathers family We set up walls of partition between Christian and Christian but God will not measure his Fold by our inclosure Lingua Petiliani non est ventilabrum Christi 't is well Petilian's tongue is not Christs fan surely when we meet with our everlasting companions they should be dear to us and for some private differences we should not omit the necessary duties of Christianity this mutual and cordial respect we should have for one another 3. It informs us of the mischief and evil of a private Spirit which doth not take notice of the Favours of God done to others nor is affected with others Mercies Most men seek their own things Phil. 2. 21. Nature is sensible of nothing but natural bonds the lines of its Communication are too narrow either their own flesh the smart and ease of their own bodies or their own Kindred now the Saints have a more diffusive Love they can strive with God earnestly in prayer for those whose face they never saw in the flesh Col. 2. and can be thankfull for their Mercies as far as they come to their notice All Christians are not onely of the same kind but of the same body though they have not a private benefit by the Mercy yet they can heartily praise God for it the Angels praise God for us Luke 2. for his good will to men they are onely spectators not the parties interessed When the Lord set a-foot that blessed design 't was good will to men yet the multitude of the Heavenly host rejoyced and praised God We had both honour and benefit by Christ's incarnation So to praise God for the good of others argueth a good Spirit like the Angels but to envy the good of another and be grieved thereat is Devilish like the spirit of the Devil In Heaven we shall not onely rejoyce in our own but in one anothers Salvation because there shall be no envy no privateness of affection why are we so selfish and senseless now who is afflicted and I mourn not said Paul Now to those that mourned for others calamity their deliverance is a kind of relief Will you lose your evidence of being in the body for want of rejoycing in their Mercies Gifts and Deliverances 4. It informeth us how much it concerneth us to preserve an interest in the hearts of God's people and to behave our selves so that they that fear God may be glad of our Mercies and bless God for them the Communion of Saints is a sweet thing we must not forfeit this privilege by our inordinate walking Pride Contention sowrness and bitterness of Spirit unusefulness to the Church as having an Interest divided from the Church Those whose Mercies are apprehended as a publick benefit are the strictly conscientious those that fear God and hope in his Word who labour to keep themselves from the snares of the present world and look for the happiness of the world to come the one is the fruit of fearing God the other of hoping in his word the tender Conscience and the Heavenly minded Christian. Partly because they are our everlasting companions we shall live for ever with them they were chosen from all eternity to be heirs of the same grace together with us therefore 't is sweet to praise God for any good that befalleth them Psal. 66. 18. Come near all ye that fear God and I will tell you what he hath done for my Soul Psal. 22. 22. I will declare thy Name unto my Brethren but when a man walketh questionably he obscureth the life of God in himself or like a string that is out of tune spoileth the harmony The Saints may mourn for the wicked but they cannot so easily bring their hearts to rejoyce with them they may give thanks for their Mercies 't is true 1 Tim. 2. 1 2. but not with that cheerfullness with that sense The Conscience of our duty ingageth us to bless God that he hath spared them reprieved them a little longer given them more time to repent and correct their errors but 't is very sweet to joyn with them who are our Brethren and Companions not onely now but to all eternity And partly because our Mercies proceed from the Covenant upon which is built all our hope and all our desire and so we are edified by the support and help which God affordeth to them that fear him and hope in his word thereby we see that they that wait long wait not in vain on the word of Gods promise and so learn to wait with patience our selves because those who depended on his promised assistance are then answered and supported yea 't is a ground of hope to all that so many will be gratified by the deliverance of one when we so work for the deliverance of one that at length both he and others will have cause to be glad 2. Another thing is it doth incourage others Prayers and Praises for us when we are usefull and profitable and bring in that supply to the Body which may be justly expected from us according to the measure of that part which we sustain in the Body Look as in the natural Body the Blood and the Life passeth two and fro there is a giving and receiving between all the Members that live in the communion of it so mutual obligations pass between the Children of God Many are interessed in their mercies that are of use in the Church Rom. 5. 7. For a good Man some would even dare to die such as David or Paul yet this is no discouragement to the meanest or weakest for they have their honour and use when ye fail they shall receive you Luke 16. 9. they have their Ministry and Service Now the head cannot say to the foot I have no need of thee 1 Cor. 12. 21. 3. The humble and the meek for the proud procure their own just dislike and disappointment Solomon telleth us onely by pride cometh contention Prov. 13. 10. pride is the great impediment and lett to all Christian offices We cannot so heartily pray for one another nor praise God for one another when pride and contention prevaileth We should overcome this Stomach and Spleen bless them that curse you As David fasted for his Enemies when they sought his life Psal. 35. 12. You should not lay this stumbling-block in the way of their duty 't is a great discouragement 5. It informeth us how comfortable and how pleasant the converse and conference of godly persons is and how much it excelleth the merriest meetings of the carnall The special love which the godly have to one another doth exceedingly sweeten their converse for the very presence of those we most dearly love is a pleasure to us to see but much more their holy conference When Christians meet
Some to revive the pristine Purity others the old peaceable Spirit God hath so counterballanced all Parties that they may be mutually helpful But not that we despise and contemn any other and seek to destroy and subvert another and so make way for great mischiefs Every one hath enough to humble him and enough to render him useful to humane Society Therefore we must not set at nought our brother Rom. 14. 10. God hath made him something which thou art not and given him an ability to do something thou canst not do or wouldst not submit unto Contempt is the fruit of Pride there are none but deserve some respect Scorn is the bane of humane Society Secondly It betrayeth it self in contention with Equals Wrath and contention cometh by pride Prov. 13. 10. Every one seeks to be eminent and would excel Not in graces and gifts that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an holy emulation but in rank and place We set too high a price upon our selves and when others will not come up to our price we are troubled We ascribe too much to our selves and when we meet not with that respect and honour which we affect we fall into contention and break out into strifes supposing our selves neglected We see it often what a make-bait this is in the world if others do not accommodate themselves to our sense if they approve not all things we say if their Opinion differeth a little or it may be nothing from ours Men pertinaciously obstinate in their Preconceptions will not change Opinion upon apparent evidence But now humble men are always peaceable they can better give and take these respects which are done to one another than others can The Apostle saith Ephes. 5. 21. Submit your selves to one another in the fear of God There is a service of love which every one oweth to another for their mutual good and advantage and is called Submission though it be to Equals because our proud and lofty spirits look upon it as below us There are none living whom God alloweth to live only to themselves Now that there may be an equality we are to stoop and condescend to one another others are to live to us and we to them 1 Pet. 5. 5. Be subject one to another and be cloathed with humility for God resisteth the proud and giveth grace to the humble This mutual subjection to another in the duties of love can never be obtained till we learn to moderate our esteem of our selves and heighten our esteem of others we can neither advise nor instruct nor esteem one another nor maintain peace in our Relations and perform all Christian offices to each other till this spirit prevail with us Thirdly By undutifulness to Superiors or those that are preferred in honour before our selves Proud men would be admired of all well thought of and spoken of by all and preferred above all and if it be not so they are discontented and a secret enmity and malignity invadeth their spirits and setleth it self there it is an apparent fruit of natural corruption Iam. 4. 5. The spirit that dwelleth in us lusteth to envy Men cannot endure either the real or reputed excellency of others The proud creature would shine alone Therefore we are secretly nibling at the credit of others blasting their reputation and desire by all means to lessen them or that they should be lessened and where this disposition prevaileth into any degree of strength and tyranny it groweth outragious Prov. 27. 4. Wrath is cruel and anger is outragious but who is able to stand before envy For when we are grieved at the prosperity and excellency of others we seek to undermine them by all the means we can devise As when the Brothers of Ioseph sought to put him out of the way And when Saul envied David he was still plotting his destruction So when the Pharisees envied Christ If we let him alone all men will run after him This brought them to crucifie the Lord of glory Anger venteth it self in sudden flashes and Wrath in some present act of violence but Envy is injurious and treacherous Anger and Wrath suppose some offence but Envy is troubled at the goodness and excellency of others Anger and Wrath are assuaged by degrees and when the raging Billows and Tempest ceaseth there is a Calm but this groweth by time and is exasperated more and more the longer those whom we envy are in good condition Now this affection reigned in us in our natural estate Tit. 3. 3. and remaineth in some degree in the best 4. Another expression of Pride is impatiency of Admonitions and Reproofs that is the cause of the wickeds hatred of the Godly because their lives are a real reproof Ioh. 7. 7. The world hateth me because I testifie of it that the works thereof are evil Heb. 11. 7. But surely it argueth a proud spirit when men cannot endure friendly counsel and will not have their privy sores touched but they grow fierce and outragious especially when they excel others in Rank and Power As when the Prophet reproved Amaziah 2 Chron. 25. 16. Art thou made of the King's Counsel forbear why shouldst thou be smitten so 2 Chron. 18. 23. He smote him on the cheek and said When went the spirit of the Lord from me to speak unto thee So the Pharisees hated Christ because of his free Reproofs Ioh. 9. 40. Are we blind also They cannot endure to hear of their faults especially from one in an inferiour condition and think every reproof to be a reproach though never so wisely and compassionately managed and that it is beneath their rank to stoop to it though Iob despised not the cause of his maid-servants Job 31. if they had any thing to say against him And David stopped upon Abigails motion 1 Sam. 25. 26. 5. Take heed of building too securely upon earthly enjoyments as if your Estate were so firm and secure that it could not be altered because you are high and great in Wealth Power Honour and Esteem Confidence in our outward Estate is a sure note of Pride Psal. 10. 4 5. The wicked through the pride of his countenance will not seek after God God is not in all his thoughts His ways are always grievous thy judgments are far above out of his sight as for all his enemies he puffeth at them He hath said in his heart I shall not be moved I shall not be in adversity There the Psalmist chargeth Pride on the wicked and such a Pride as ariseth from confidence in outward prosperity and mentioneth a double effect not only slighting their Adversaries but God himself 'T is no matter for any terms of peace or moderation towards their Adversaries his ways are always grievous Therefore are they violent fierce and high and severe towards them do not need the protection of God therefore cold flat negligent in Prayer yea scorn to implore God by Prayer for any Blessing They are so high in Place and Power
holy thoughts where they are sanctified and work the right way 1. They make us understand the Word more fully and clearly than before Vexatio dat intellectum qui tribulantur saith Luther Sacras Literas melius intelligunt securi fortunati eas legunt sicut Ovidii Carmen A full third part of the Scriptures are lost to the secure and fortunate 2. As they clear the sight so they purge the taste and give us a spiritual relish Carnal comforts cloy the spiritual appetite when they are removed from us then we taste heavenly things Psal. 94. 19. In the multitude of my thoughts within me thy comforts delight my soul. 3. They quicken the heart to our duty and so make us more aweful and watchful Psal. 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy law Psal. 119. 167. My soul hath kept thy testimonies and I love them exceedingly If God write his law upon our hearts by his stripes on our backs 't is a blessed effect our happiness is to be measured by our great end which is conformity to God and enjoyment of God and therefore it doth not consist in outward comforts riches honour health civil liberty and comfortable protection but acceptance with God and enjoyment of God Now as afflictions increase grace and holiness we are the more approved of God and enjoy more of God USE Let all our Troubles drive us then to the Word of God there we shall find 1. Grounds of comfort and support 2. Hopes of deliverance 3. Quickenings to duty which being concocted by serious thoughts and blessed to us by the Spirit of God will enable us to ride out the storm chearfully and allay our cares and fears and then we shall put our selves into the way wherein God hath engaged his protection and so shall not be afraid of what man can do unto us I now come to the 79th verse Let those that fear thee turn unto me and those that have known thy testimonies When troubled by the wicked he prayeth for the help and comfort of the godly there is an elegant Allusion between the two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the proud be ashamed And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the godly be turned to me that is let them desert the society of these proud men and join to me In these words God's People are described by a double character 1. Those that fear thee 2. Those that have known thy testimonies David's Petition concerning those that they may turn to him I shall deliver the importance of these words in certain Propositions 1. Observe the Godly are described by two Properties the fear or worship of God and the knowledge of his Word These are Godly who fear to offend God and have the sound knowledge of his Will these are fittest for God's use in the general and for David's use in the particular condition in which he was For God's use Fear and knowledge do make up a godly man Knowledge without fear breedeth presumption and fear without knowledge breedeth superstition and blind Zeal as a blind Horse may be full of mettle but is ever and anon stumbling Knowledge must direct fear and fear must season knowledge then it is an happy mixture and composition Deum cognoscere colere to know God and worship him is the whole duty of man saith Lactantius When we know God's Testimonies so as to regard love and believe them and dare not dispense with our duty to him for all the world this is a good frame our knowledge and fear of God must be according to his Word And these were fittest for David's case fit comforters and strengthners of the Godly in persecution There are many whom we cannot exclude from all fear of God who yet know not his Testimonies run into Error darken and blemish a good cause but those that know and fear understand their duty and are loth to violate it with these should our Souls close Well then David doth in effect say Those whom thou hast joined to thy self let them join to me they will acknowledge the equity of that cause which God owneth and will converse with him whom thou disdainest not to take into favor because they reverence thy Providence and are taught out of thy Testimonies and so weighing the cause as well as regarding the event will be sooner won to the Truth when God sheweth mercy to his People other godly ones will be allured to join themselves to those whom they find to be so dear to God 2. Friendship and fellowship with such godly ones is a great blessing partly as it conduceth to mutual spiritual strength Rom. 1. 12. That I may be comforted together with you by the mutual faith both of you and me 'T is a comfort to see our Father's children wherever we come and to behold their Faith Zeal Self denial Mortification the Godly are a strength to one another in evil times Mal. 3. 16. Then they that feared the Lord spake often one to another There are many advantages attend the communion of Saints their very sight and presence is a confirmation to us many times that temptation befalleth us which befel Elias we think we are left alone 1 Kings 19. 10. That Godliness is gone out of the world To have company is an encouragement but we have not only company but help every one hath his peculiar gift to help others 1 Cor. 12. one hath quickness of parts but not so solid a judgment another is solid but not of so ready present and good utterance one is zealous but ungrounded another well-principled but timorous 1 Cor. 12. 21. The eye the knowing man cannot say to the hand the active man in God's cause I have no need of thee All have their use by mutual gifts and graces to profit one another as the curtains of the Tabernacle were coupled to one another by loops Exod. 26. 3. or as a body fitly joined and compacted by that which every joint supplieth Eph. 4. 16. Every Christian hath need of anothers help And partly as it conduceth more to publick safety and honour Philip. 1. 27 28. Only let your conversation be as becometh the gospel of Christ that whether I come and see you or else be absent I may hear of your affairs that ye stand fast in one spirit with one mind striving together for the faith of the gospel And in nothing terrified by your adversaries which is to them an evident token of perdition but to you of salvation and that of God When the members are cut off the body is less powerful Acts 4. 33. And with great power gave the apostles witness of the resurrection of our Lord Iesus When they were met with one heart And the Apostle prayeth Rom. 15. 5 6. Now the God of patience and consolation grant you to be like minded one towards another according to Iesus Christ. That ye may with one mind and one mouth glorifie God even the
asking David 1. David was a holy good man Acts 13. 22. he goes and begs Let my heart be sound The hearts of the best men are so perverted with natural corruption which is not fully abolished in any that they have need to pray for a sound heart Ephes. 4. 22. Put off the old man with his deceitful lusts The old man is not so put off but there will be many warpings and deceitful workings still and therefore David prays thus The more upright any man is the more sensible of his weakness and the more suspicious of his own hearts deceitfulness The best have lodged sin vanity and pleasures and the world in their hearts which are the Closets that should be kept intirely for the Lord. They find their purposes towards that which is good very weak their resolutions variable their inclinations to evil very strong Prov. 20. 9. Who can say my heart is clean And therefore they go to God if there be any degree of insincerity any spared sin any remainings of lust not striven against and not bewailed that he would discover it and mortifie it that they may be more stedfast being sensible of their fickleness and turning aside in the several conditions they pass thorough 2. This was the request of David who was so much in the knowledge and study of God's Law and had so often said Teach me thy statutes now make me sound in thy statutes Sound knowledge of the statutes of God and a sound purpose of heart to follow them must be joined together Affection without knowledge is not good much less knowledge without affection and practice All our knowledge will but increase our punishment Luk. 12. 48. and take away all pretences of excuse First a heart enlightned and then a heart bent David often prays for both in this Psalm so must we pray that as we have greater knowledge than others so we may have better affections than others and our hearts more upright If ye know these things happy are you if you do them John 13. 17. God's scope in giving the Law was not to make tryal of mens wits who could most sharply conceive nor of their memories who could most faithfully retain nor of their eloquence who could most neatly discourse but of their hearts who could most obediently submit to his statutes Stars were not made for sight only but influence so Man was not created to know only but to walk according to his knowledge God's Precepts are best learned when most circumspectly practised 3. This was the request of David a man afflicted opposed and persecuted compare the Text with the 78 verse Let the proud be ashamed for they have dealt perversly with me Let my heart be sound in thy statutes that I be not ashamed Above all things we should study to be sincere in our carriage and defence of a good Cause An unsound heart will not bear out but fall off to its own shame Iam. 1. 8. The Apostle telleth us that a double minded man is unstable in all his ways Between God's supplies and carnal shifts he goeth backward and forward or this way and that as occasion requireth We need truth of grace that we may be able to endure all weathers and when we are put to tryal we should be the more earnest with God for soundness of heart 3. Here is the person of whom 't is asked of God Make my heart sound in thy statutes Uprightness is the gift of God and the work of his Spirit Psal. 51. 10. Create in me a clean heart and renew a right spirit within me We are like a Pewter Vessel batter'd by the fall and till we be cast anew we cannot be right with God God worketh it in us at first and still keepeth us and guideth us by his Spirit or else we shall soon turn aside to our old bent and biass again God beginneth the work of holiness and maintaineth it against remaining corruption and outward temptations he still keepeth afoot a constant purpose and steady endeavor in the heart to walk so as may please God Men of themselves have a kind of humor towards good for a fit but to go on sincerely to the end needeth grace from above Use is To press us to look after this firm established Spirit Now to this purpose 1. Heartily resign your selves to be directed and guided by God in all things whatsoever Ezra 7. 10. He prepared his heart to seek the Lord. To do it needeth such a fixed purpose 2. Let us offer our selves to God's trial Psal. 139. 23 24. Search me O Lord and try me know my heart and know my thoughts see if there be any way of wickedness in me We must not only rest upon the testimony of our own Consciences but desire our hearts may be searched by God over and over Besides there are many ill humors mixed with our best affections which we see not and a secret approbation and indulgence we give to them We are apt ever to deal favourably with our selves and therefore desire God to pry into your most retired and reserved thoughts 3. Let us walk still as in God's eye Psal. 119. 168. I kept thy precepts and thy testimonies for all my ways are before thee Whatever praise we have with men we must see that our hearts be right with God who is Witness Approver and Judge and searcheth the heart and tryeth the reins and will not be put off with shadows God's all-seeing eye is a special means to make a man upright 4. Observe how often we step awry Jer. 17. 9. in those actions we perform How careless are we of the spiritual part we regard the outside of the duty but slightly pass over that affection that should accompany it In resistance of our corruption we rather deal with the fruit of it that it break out to our disgrace than the root of it that secretly lurketh in our hearts There is a great deal of guile of spirit in the best and therefore we had need to make strait steps to our feet Heb. 12. 13. There is some defect in matter manner or aim We are many times set awork by others yet expect wages of God 5. Let us be often and earnestly dealing with God for this sincere heart 't is called godly sincerity 2 Cor. 1. 12. why because it comes from God and carries the Soul to God again The new man is created in righteousness and true holiness after the image of God Eph. 4. 24. and hath a tendency in it to draw us to God again SERMON LXXXIX PSAL. CXIX VER 81. My soul fainteth for thy salvation but I hope in thy word ' THis Verse is wholly Narrative and consists of two Branches 1. The first clause sheweth how he stood affected to God's salvation My soul fainteth for thy salvation 2dly His Support till that Affection was satisfied but I hope in thy word Before we can make any farther progress in explaining and applying this Scripture we must first
are easily carried away There may be knowledge where there is not assent there may be assent where there is not Love there may be some slight perswasion of the truth of Evangelical Doctrine but if the heart be byassed with Lust and sin a man doth but lie open to temptations to Apostacie Therefore until the heart be drawn out unto Love to the truth it can never be stable with God 3. This is that which will give you a clearer understanding in the mysteries of godliness The more we love the word the more we study it and the deeper insight and more spiritual discerning we have in the mysteries thereof It is not acute parts but strong affections to divine things that maketh us to understand them in a spiritual manner If a man hath acute parts but yet if he hath vile affections and carnal passions these will becloud the mind and fill us with prejudicate opinions so that we cannot discern the mind of God in many cases nor spiritually discern it in any Men are darkned with their own lusts their minds are darkned with carnal lusts then in seeing they see not in hearing they hear not they do not hear what they hear Let me set it forth by this similitude a blunt Iron if it be throughly heated in the fire will sooner pierce through a thick board than a sharper tool that is cold so in the order of the affections when a mans heart is heated and warmed with Love to divine things then it pierceth through he hath such a sight of divine things as they shall affect and change his heart more than he that hath great parts It is not acuteness of parts so much as entireness of affection which gives us a spiritual discerning of the mysteries of Godliness For when the heart is weded to carnal lusts the judgment is corrupted and partial but when we have an affection to holiness we shall sooner discern the mind of God Knowledge that breeds Love and Love that increaseth knowledge for it fortifieth and strengtheneth the other faculties of the soul that they may be more ready in operation Let this persuade you to get this Love to the word of God Ay but how shall we do to get this Love 1. Direction I told you before it 's the fruit of Regeneration yet a little to quicken you hereunto Consider all the Arguments which are brought as whose word it is it is God's word and if you love God will you not love the word of God Surely your best affections are due to him and if you bear any affections to him you will bear an affection to his word Isa. 26. 8. Our desires are to thee and to the remembrance of thy name First to thee and then to the remembrance of thy name or as it is in the Original to thy memorial If you have desires to God then you will love that blessed book wherein you shall read and hear of God where God hath displayed his name to you And then consider what benefits you have by the word It serves 1. To enlighten us and to direct us This is our Light in a dark place and to guide us upon all occasions Solomon saith Eccles. 11. 7. Light is sweet and a pleasant thing it is for the eyes to behold the Sun If Light natural be so pleasant what is Light spiritual And therefore the Psalmist compares the word of God to the Sun Psal. 19. First he speaks of the Sun when he displayeth his beams upon the earth then presently he comes to speak of the word of God The world can no more be without the one than the other without the word of God no more than without the Sun for as one doth revive the drooping plants and chear and refresh nature by his comfortable beams so the word of God doth rejoyce refresh and revive the hearts of God's people by its light and influence Psal. 19. 7 8. Oh! it 's a comfort to have light to see our way When men begin to have a conscience about heavenly things they will judge so Paul and his companions in the great storm at Sea when they saw no Sun for many days and when they were afraid to fall upon rocks and shelves with what longing did they expect to see the Sun So a poor bewildred soul doth experiment such another case when his way is dark and hath no direction from the word of God what course to take But when he can get a little Light from the Testimonies of the Lord to guide him in his way how sweet refreshing and reviving is this to his heart 2. It serves to comfort us in all straits The word of God is as Basil saith A common shop of medicaments where there 's a salve for every sore and a remedy for every malady a Promise for every condition God hath plentifully opened his good-will and heart to sinners whatever the burden and distress be still there is some remedy from the word of God Look as David Psal. 48. 2 3. bids them to view Zion on all sides to see if there were any thing wanting necessary for Ornament and defence So may we say of the word of God go round about see if there be any thing wanting for the comfort of a Christian. There are promises of wisdom to manage our business 1 Iames 5. promises of desence in the midst of all Calamities Heb. 3. 5. Promises of sustentation and support in Gods storehouse blessings enough for every poor soul. Then the word of God serves to support and strengthen us in our conflicts either with sins or with afflictions to strenthen us against corruptions and quicken us to duties the sword of the spirit which is the word of God the choicest weapon in the spiritual warfare Eph. 6. 18. Here a Christian fetcheth his all from hence Therefore if you would have these affections to the word think what a great deal of benefit is to be had by it Light Comfort and Strength 2. Direction Secondly Be in a capacity to love the word If you would have this strong affection David speaks of you must be renewed and reconciled 1. Renewed for this Love is an affection proper to the new nature Rom. 8. 5. They that are asier the spirit do mind the things of the spirit It is in vain to think of any such love to God's word untill we be renewed by God's grace A man as a man may delight in the knowledge of the word but to receive the word of God as the word of God there must be somewhat of the divine nature or you will not have such a relish and savor to spiritual things 2. Be reconciled to God A guilty creature what comfort can he take in the word of God where he can see nothing but his accusation and his doom when he looks into it it shews him his natural face A natural man cannot delight in the word of God for it only revives his fears and offers to his
natural and as kindly to the new nature to hate the chiefest evil as it is to love the chiefest good Do you talk of Love and Communion with God and never exercise your selves in refraining your feet from every evil way Certainly if you have any love to God you will hate that which God hates for Idem Velle Nolle to will and nill the same things that 's true friendship therefore if God be your friend you will hate as he hates that which makes a breach between you and God and makes you grow shie of God and lose your familiarity with him As love to God so love to his word Psal. 119. 113. I hate vain thoughts but thy Law do I love Certainly if a man hath a love to the Law he will not only hate sin in practice but vain thoughts what tends to breaking the Law in his thoughts any lesser contrariety contradiction or defiance of God's Law for our hatred is engaged by Love Well get this Love set it a work improve it by reason for every affection is fed by discourses of the mind All sins are set a work by some discourse so graces are set a work by discoursings of our minds Now set this Love a work O shall I that have tasted so much of the Love of God or that do pretend to love God and Christ and enjoy Communion with him yield to follow sin Ezra 9. 13. What after such a deliverance as this should we again break thy Commandment When God hath delivered us not only out of Babylon but you may say out of Hell how should we set Love a work The great instance of God's Love was the giving his Son 1 Iohn 4. 9 10. Herein is Love c. Now then if God hate and resist sin reason and argue from this Love what shall God give his Son for me and I not spare a lust for God when God did not stand upon his Son that was so dear and precious to him shall I stand upon my sin what shall Christ die for me to ransom me from hell is this my kindness to my Friend Cyprian brings in Satan pleading thus as vaunting against Christ. I never spilt one drop of blood my back was never mangled with whips and scourges I never had a Heaven to bestow upon them yet among all thy beneficiaries shew me any so busie painful diligent exact in thy service as these are in mine Thou hast shed thy blood and endured a painful and an accursed death for them yet they are not so dutiful to thee as to me You see whereto this tends and shall Christ do so much for us and we not deny our lusts for him Surely if we have any sense of the Love of Christ Jesus it will work this hatred this abhorrency and refraining our selves from every evil way Thus set Love a work 2. Another grace is a fear of God and his word A fear of God Prov. 8. 13. The fear of the Lord is to depart from evil Job 1. 1. Iob feared Gâ—…d and eschewed evil Surely a fear of God will make you refrain your selves from every evil way And not only so but a fear of his Word that 's useful Prov. 13. 12. He that feareth a Commandment shall be rewarded It is not said he that fears a Judgment but he that fears a Commandment If the Word stands in his way it is more than if all the inconveniences in the world stand in his way This also should be improved by holy reasoning and discourse you may reason as Ioseph the Lord seeth me and how can I do this wickedness and sin against God Gen. 39. 9. Shall I break the Lord's Laws before his face what when my heavenly Father hath forbidden me The Sons of Ionadab the Son of Rechab Ier. 34. 5 6. They were afraid to drink Wine when the Prophet brought pots before them no we dare not our Father hath commanded us the contrary Their Father was dead and could not take cognizance of their actions to call them to an account for breaking the rule of the Institution but there was an awe upon them but our Father his eyes run to and fro throughout the whole earth Therefore when you are tempted to sin and folly say I dare not God hath commanded me in his Word to the contrary Set fear a work here 's a commandment stands in my way the great God he sees all things and will one day call us to an account The two duties into which these graces do run and issue themselves are watchfulness and resistance Watchfulness we are poor creatures in the midst of Snares very easily may miscarry partly through our constitution there 's flesh as well as spirit and the flesh doth always stir and not lie idle Old sins that seemed to be laid asleep may easily waken again The Devil suits the bait to the season and affections we are under As Angels furnish their hook with a proper bait O! saith Bernard here are fears there snares that which pleases is apt to tempt me that which frightens is apt to terrifie me what should a poor creature do Be watchful stand upon your guard that you be not surprised by the craft of Satan that you may not swallow the hook when he sets the bait to your appetite And then powerful resistance of evil that sin may not prevail and we more and more drawn off from God Do not yield a little smaller sins make way for greater when the gap is once open it is wider and wider if sin be not stifled at first it will encrease SERMON CVIII PSAL. CXIX VER 102. I have not departed from thy Iudgments for thou hast taught me IN the former verse he had spoken of his vigilancy against evil as the result of that Wisdom which he got by the Word now he speaketh of his constant adherence to God's Direction Here you may take notice of two things 1. David's exactness and constancy in Obedience I have not departed from thy Iudgments 2. The Reason of it for thou hast taught me 1. Branch By Misphalim Judgments is meant God's Law for thereby he will judge the World And the Word departed not intimateth both his exactness and constancy His exactness that he did not go an hairs breadth from his direction Deut. 5. 32. Ye shall observe to do what the Lord your Godhath commanded you Ye shall not turn aside to the right hand or to the left And his constancy is employed in it for then we are said to depart from God and his Law when we fall off from him in Judgment and practice Ier 32. 40. 2. Branch God's Institution and continual instincts The Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence the Vulgar Legem posuisti mihi Thou hast given me that Law and so the reason would be drawn from God's Authority but rather 't is meant of his internal illumination and constant direction Observe 1. A man that would shew love to the Word must
first declinings are a cause of all the rest remitting your watch and spiritual fervor by degrees you do not walk with such a strait foot he that looketh to the House to keep it tight and in constant repair prevents the fall of it 2. If through our infirmity we miscarry at any time we must not persist in a wrong course but reclaim speedily not depart wickedly Psal. 18. 21. not lie in the dirt when we have caught a fall There is a departing out of infirmity and a departing wickedly A Candle sucketh light if presently kindled again the longer we lie in our sins the worse the more care and the more speedy the more likely to succeed when there is any breach between us and God not lie in it 2dly As to publick Actions We live in changeable times but it is well that we have a sure Rule this may stablish your hearts if governed by sense and interest with what a gracious face shall we appear to the world Though you meet with troubles for being exact and punctual as to principles of Conscience and many disappointments from God yet in the issue that will be found to be the best course for you and yours Now when you see your duty for which you must consult both with Word and Spirit take heed of two things 1. Unbelief Heb. 3. 12. Take heed lest there be in any of you an evil heart of unbelief in departing from the living God The cause of Apostasie is Unbelief they do not look upon God's directions as judgments Men that look to the present face of things cannot see things to come and so miscarry Hezekiah in the midst of dangers and difficulties was steddy to God 2 Kings 18. 5 6. He trusted in the Lord God of Israel He clave to the Lord and departed not from following him but kept his commandments which the Lord commanded Moses Every duty hath a sanction invested with promises and threatnings therefore as there needeth obedience to make conscience of the precept so faith to believe the sanction which doth enliven the duty and keep our hearts under the awe of it 2. Mortification For till there be an indifferency to all events in temporal things we shall ever be departing and turning off from God sometimes allured out of our obedience sometimes afrighted out of it therefore till dead to worldly accidents and interests we are easily turned out of the way Heb. 12. 13. Lest that which is lame be turned out of the way That which is lame feeble and fearful good men may be carried away thus as Peter Too weak and unconstant are the best of men the least blast of temptation will make them leave off the course of well-doing and without respect had to conscience or credit openly to desert it For fear of man's offence Peter slippeth from his duty fear of losing applause or incurring hatred with men maketh us venture on God's dishonour unmortifi'd lusts make us more tender of our selves than of God Second Point That Divine Teaching causeth Constancy For therefore David saith I departed not for thou hast taught me Here 1. What it is to be taught of God 't is often spoken of in Scripture Isa. 54. 13. All thy children shall be taught of the Lord. John 6. 45. All taught of God Now God teacheth outwardly by his Word but inwardly by his Spirit these two must not be severed Our hearing is necessary Eph. 4. 21. If so be ye have heard him and have been taught by him as the truth is in Iesus The ordinary means of hearing him preached and set forth in the Gospel and publick Ministry and by that means doth Christ make use of it to teach us by his Spirit so Iohn 6. 45. Heard and learned of the Father it doth not seclude a teaching Ministry in the Gospel but it is said 1 Thes. 4. 9. Ye your selves are taught of God to love one another And 1 Iohn 2. 27. But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lye and even as it hath taught you ye shall abide in him It is a Rhetorical insinuation the Negative to be understood comparatively man 's teaching is nothing to what you have already by the Spirit On the other side much more doth it not exclude the Spirit upon whom the efficacy dependeth God teacheth by men but the effect is from his grace Mark 16. 20. They went forth preaching the Word the Lord working with them 1 Cor. 3. 6. Paul may plant and Apollo water but God giveth the increase The internal efficacy working by external means Docet Spiritus Sanctus sed per verbum saith Ferus docent Apostoli sed per co-operationem Spiritus Sancti God worketh in and by the means 2. Inwardly God teacheth two ways 1. By common Illumination 2. Special Operation 1. Common Illumination barely enlightning the mind to know or understand what he propoundeth by his Messengers so Rom. 1. 20. God shewed it to the Heathen For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead so that they are without excuse But then 2dly By way of special Operation effectually inclining the will to embrace and prosecute duties so known Ier. 31. 33. I will put my law in their inward parts and write it in their hearts This way of teaching is always effectual and persuasive now in this sense they are taught of God that they do not only get an ear to hear but an heart to understand learn and practise Secondly Why this teaching is the ground of constancy 1. They that are thus taught of God see things more clearly than others do God is the most excellent Teacher One man seeth a thing by candle-light another by day-light he seeth most clearly that seeth by noon-day The light of the Spirit doth clearly manifest things both Object and Faculty The Unction teacheth us all things 1 Iohn 2. 20. 2 Cor. 3. 18. A distinct clear abiding light Carnal men are blind 2 Pet. 1. 9. How sharp sighted soever in other things yet blind they do not see so as to affect their hearts 2. They know things more surely and with certainty of demonstration whereas others have but dubious conjectures and loose and wavering opinions about the things of God Iohn 6. 69. We believe and are sure that thou art that Christ the Son of the living God John 17. 8. Known surely that I came out from thee The many temptations and assaults we meet with need such a certain apprehension 3. This teaching is so efficacious and powerful as that the effect followeth Psal. 86. 11. Teach me thy way O Lord I will walk in thy truth 1 Cor. 2. 4. 'T is a lovely teaching causing us to cleave to what is taught 4. God reneweth this
you renounce all your sins and all the vanities you have doated upon And we answer to God enter into a solemn Oath That we will renounce sin that we will accept of Christ as our Saviour and will walk before him in all holy obedience Among the Romans when any Soldier was prest for War he took an Oath to serve his Captain faithfully and not to forsake him and then he was called Miles per Sacramentum a Soldier by Sacrifice or by Oath and sometimes one took an Oath for all the rest and the others only said The same Oath he took the same do I and these were called Milites per conjurationem Milites evocati Thus every Christian is a professed Soldier of Christ he hath sworn to become the Lords to cleave faithfully to him and this Oath that it may not be forgotten is renewed at the Lord's Supper where again we solemnly engage by the publick Rites that are there used to stand to our Covenant We do not only come and take God's Enfeoffment take a pledge out of God's hands to be assured of the priviledges of the Covenant but we bind our selves to perform the duty thereof For as the blood of the Beast Exod. 24. 7 8. that was offered in the Sacrifice which is called there the blood of the Covenant was sprinkled not only upon the Altar to shew that God was engaged to bless but sprinkled half upon the people to shew they were engaged to obey there was a confirmation of that promise made to God All that the Lord hath commanded us that will we do Well now if God thought such a course necessary and profitable for us certainly we may upon occasion use the like means for our confirmation for our strengthning in the work of obedience That there is such a Vow exprest or implied in every Prayer may be easily made good in the whole tenure of our Christianity therefore certainly it is lawful so to do to make our duty more urgent and explicite upon our souls by solemn Vow and serious Oath of dedication of our selves to God's use and service 2. The practice of the Saints who have publickly and privately engaged themselves to God do shew the lawfulness of it Publick instances 2 Chron. 15. 12 13 14. They entred into a Covenant to seek the Lord God of their fathers with all their heart and soul. And they sware unto the Lord c. So in Iosiah's time 2 Chron. 34. 31. And the King stood in his place and made a Covenant before the Lord to walk after the Lord and keep his Commandments c. So Neh. 10. 29. They entred into an Oath to walk in God's laws And for private Oaths we have David's instance here in the Text. And Iob 31. 1. I made a Covenant with mine eyes He had bound himself by a holy vow and purpose to guard his senses and take heed his heart did not take fire by the gazing of his eye that it was not inflamed with lust and sin 2 That it is convenient so to do 1. To answer God's love and condescension to us in the Covenant God thinks he can never be bound fast enough to us and therefore interposeth by an Oath An Oath is properly conversant about a doubtful matter of which there is some question or scruple which cannot otherwise be decided than the Law saith He should give his Oath to his Neighbour Why then Doth the Lord swear Is there any doubtfulness in his promises No the Apostle saith Heb. 6. 18. The Lord swears being willing over and above to give the heirs of promise ample satisfaction Now for God that cannot lye and whose Word is above all assurance to stoop to us and put himself to an Oath certainly this should work upon our hearts and draw from us some answerable return on our part there being great and visible danger of our breaking with God none of God's breaking with us therefore that we may not play fast and loose with him we should come under this engagement to him of vow and publick promise to God 2. To testifie our affection to his service we should put our selves under the most highest and sacred Bonds that can be found out Many have some slight and wandring motions tovvards God and cold purposes of serving him vvhich soon vanish and come to nothing but novv it argueth the heart is more throughly bent and set tovvards God and that vve have a deep sense of our duty vvhen vve seriously confirm our purpose by a Vovv and holy Oath There are divers sorts of men in the World some that are of that spirit as to break all Bonds cast avvay all Cords and think they can never be loose enough in point of Religion Psal. 2. 3. They seek to deface and blot out of their Conscience the natural sense which they have of Religion and of their duty to God and so give up themselves head-long to all manner of impiety There are others have some cold approbation of the way of God and which manifests it self by some faint weak and vvavering purposes and slight attempts upon Religion but are soon discouraged and never come to a fixed resolution or serious dedication or surrender of themselves to the Lord's use Now a gracious heart thinks it can never be bound fast enough to God therefore doth not only approve the ways of God or desire to walk therein but issues forth a purpose a practical decree in his Soul Besides the approbation of Conscience there 's a desire of heart and this desire backed with a purpose and this promise backed with an oath which is the highest way of obligation and thus doth he dedicate himself to the Lord and his service in the strictest way of expressing his consent for an oath binds more than a promise 3 It is very profitable so to do because of our backwardness laziness and fickleness 1. Because of our backwardness we need to thrust forth the heart into the ways of obedience for we hang off from God Though we are his by every kind of right and title yet we are very flow of heart to do his Will and therefore an Oath is profitable to increase the sense of our duty a threefold Cord is not easily broken Now there 's a triple tie and bond upon a man First There 's God's natural right that he hath over us and to our service the sovereignty and dominion that he hath over us We are not free as to obedience before the Oath but are bound by Creation for God hath created us not only as he created other things ultimately and terminatively but immediately for his service All things were created for his glory so that ultimately they are for his use but the proper end and use wherefore man was created was for the immediate service of God He that planteth a Vine expecteth fruit from it By continual preservation he giveth us maintenance and therefore justly expecteth service By Redemption as having bought
he adds to it Gen. 28. 20 21. but the substance of it was this If the Lord will be with me and keep me in this way that I go then shall the Lord be my God There are many that will vow and promise trifles and so infringe their own Christian liberty and needlesly bind themselves in chains of their own making where God hath left them free This help is for the weighty things of Christianity not for by matters those monkish by-laws hath fill'd the World with Superstition not with Religion while they have been only conversant about some indifferent things as Pilgrimages Abstinences from meats and marriages wherein they place the heighth of Christian perfection 2. Helps to Obedience Such things as we shall find to be helps and do conduce to the removal of impediments such should come under a vow and solemn promise to God Iob 31. 1. I made a covenant with my eyes that was a help to the preserving of his chastity that he would not allow himself to gaze to take a view of the beauty of others And the Apostle when it was for the glory of God makes a Vow or kind of solemn promise that he would take no maintenance in Achaia 2 Cor. 11. 10. he solemnly binds himself that he might not hinder the progress of the Gospel So when we find our heart ready to betray us by this or that evil occasion we may in this case interpose a vow and promise but then with this caution that we do not unreasonably destroy our Christian liberty and so occasion a snare to our souls and that we do not think this to be a perfect cure of these distempers while we neglect the main things As many will make a vow to play no more at such a game or drink no more at such a house or use such a creature or come into such a particular company and so place all their Religion in these things this is but like cutting off the branches when the root remains or stopping one hole in a leaky or ruinous ship and vessel when every where it is ready to let in water upon us and to be broken in pieces therefore when you rest in those by-matters without resolving to cleave to God in a course of Obedience it is but like mending a hole in the wall of an house when the whole building is on fire or troubling our selves with a sore finger when we are languishing of a consumption it is but stopping this or that particular sin when the whole soul lies under the power and slavery of the Kingdom of Satan OBJECTION But here 's a doubt may arise How can I promise to keep God's Laws since it is not in my power to do it exactly it is impossible ANSWER 1. When David saith I have sworn c. he speaks not from a presumption of his own strength but only declareth the sense of his duty and useth his Oath as a sanctified means to bind his heart to God and therefore it is not to exclude the power of God's grace or to presume of his own strength God's assistance is best expected in God's way 2. Such vows and promises they are always to be interpreted to be made in the sense of the Covenant of Grace for no particular voluntary or accessory Covenant of ours can take away the general Covenant wherein we stand engaged to God but rather it must be included in it therefore when David saith I will keep thy righteous judgments he means according to the sense of the Covenant of Grace that is expecting help for duties and pardon for failings First As expecting help from God for so the New Covenant gives strength to observe what it requires Lex jubet Evangelium juvat the Law enforceth duty the Covenant of Grace helps us to perform the duty required of us The Gospel it is a ministration of the Spirit 2 Cor. 3. 8. and therefore promissory Oaths according to the sense of the New Covenant are made with a confidence upon the Lord's strength and assistance 2. Seeking pardon for his failings Infirmities may stand with the Covenant of Grace provided we crave mercy and recover our selves by repentance and so make no final breach with God therefore this is a keeping according to the measure of grace received and as humane frailty will permit Briefly then When are Sins to be looked upon as Infirmities and not as Perjuries and breach of Covenant Answ. When we would not voluntarily yield to the least sin but in case of great sin we grow more watchful more humble more holy when our falls are such as David's when he had fallen fouly Psal. 51. 6. Now thou shalt make me to know wisdom When upon our failings we are more ashamed of our selves more afraid of our weakness more earnest to renew our former resolutions more careful to wait upon God for grace to perform what he hath required of us more watchful more circumspect when we begin to grow wise by our own smarting in such cases an Oath is not broken Look as every failing of the Wife doth not dissolve the Marriage Covenant so every failing on our part doth not dissolve the Covenant between God and us and therefore though there will be some infirmities but yet when we are careful to sue out our Pardon in the Name of Christ Jesus and you shall by your failings be more watchful circumspect then we keep the Covenant in a Gospel sense Doct. 3. That when we have sworn Obedience to God we must Religiously perform and observe what we have sworn to God So Psal. 76. 11. Vow and pay unto the Lord. When we come under the bond of a vow we must be careful to make payment 't is a binding upon the heart see how 't is exprest Numb 30. 2. If a man vow a vow unto the Lord or swear an Oath to bind his soul with a bond he shall not break his word When we have bound our selves with a bond that is when we have increased our bonds for the ingeminating words in the Hebrew doth exceedingly increase the sense when a man is bound upon a bond he should not play fast and loose with God but be very careful to perform what he hath sworn God on his part hath sworn to the Covenant and he is constant in all his promises and certainly he expects the like constancy from us especially when we are so deeply bound not only by his Laws and obligation of his mercies but by the solemn consent of our own Vows we have bound our selves then to keep them whether we will or no. Now what Reasons are there why we must perform 1. The same Motives that inclined us at first to take our Oath should persuade us to keep it whatever falls out After trial we shall see no cause to repent of our resolution for God is ever the same that he was and his Commands are ever the same in all his righteous Judgments holy just good profitable
I am afflicted very sore O Lord quicken me Doct. We must not give over Prayer though our afflictions be never so great and heavy Why because 1. Nothing is too hard for God he hath ways of his own to save and preserve his People when we are at a loss This was the glory of Abraham's Faith that he accounted God was able to raise up Isaac from the dead Heb. 11. 19. difficult cases are fit for God to deal in to shew his Divine Power When means have spent their allowance then is it time to try what God can do Psal. 142. 4 5. I looked on my right hand and beheld but there was no man that would know me refuge failed me no man cared for my soul. I cried unto thee O Lord I said Thou art my refuge and my portion in the land of the living When all things fail God faileth not 2. We must still pray Faith must express something above sense or else living by Faith and living by sense cannot be distinguished In desperate cases then is the glory of Faith seen Iob 13. 15. Though he should kill me yet I will trust in him In defiance of all discouragement we should come and profess our dependance upon God Use. To condemn those that despond and give over all treaty with God as soon as any difficulty doth arise whereas this should sharpen Prayer rather than discourage us This is man's temper when troubles are little and small then to neglect God when great then to distrust God A little head-ach will not send us to the Physician nor the scratch of a Pin to the Chyrurgion So if our troubles be little they do not move us to seek after God but we are secure and careless but when our troubles are smart sore and pressing then we are discouraged and give over all hopes so hard a matter is it to bring Man to God to keep an even frame neither to slight the hand of God nor to faint under it as we have direction to avoid both Extremes Heb. 12. 5. to cherish a due sense of our troubles with a regular confidence in God That he prays you have seen Now what he prays for He doth not say deliver me but quicken me Doct. Strength and Support under Afflictions is a great Blessing to be sought from God and acknowledged as a Favor as well as Deliverance 1. You shall see this is promised as a Favor Isa. 40. 31. They that wait upon the Lord shall renew their strength That is shall not faint nor be weary but mount up as it were with wings as Eagles they shall have a new supply of grace enabling them to bear and hold out till the deliverance cometh They that wait upon the Lord do not always see the end of their troubles but are quickned comforted and strengthned in them they shall renew their strength 2. This is accepted by the Saints with thanksgiving and valued by them as a special answer of prayer they value it more than temporal deliverance itself many times as 2 Cor. 12. 9 10. Paul prays for the removal of the thorn in the flesh thrice when God only gives him this answer My grace is sufficient for thee saith Paul then I 'll rejoice in mine infirmities so I might have strength and support in grievous weaknesses reproaches and afflictions whatever they be So Psal. 138. 3. In the day when I cried thou answeredst me and strengthnedst me with strength in my soul. That 's noted as a special answer of Prayer How did he hear him with strength in my soul. Though he did not give him deliverance he gave him support so that was acknowledged as a very great mercy 3. There are many Cases wherein we cannot expect temporal deliverance then we must only go for quickning and support when by a lingring disease we are drawing down to the chambers of death and our outward strength is clean spent and gone then have we support that 's a great mercy Psal. 73. 26. when strength fail and heart fail God is the strengtâ—… of my heart and portion for ever That is to have his heart quickned by God in the languishing of a mortal disease So 2 Cor. 4. 16. Though our outward man perish yet our inward man is renewed day by day There are many troubles that cannot be avoided and therefore we are then to be earnest with God for spiritual strength Use. Well then you see upon what occasion we should go for grace rather than for temporal deliverance we should pray from the new nature not deliver me but quicken me and if the Lord should suspend deliverance why that will be our strength in time of trouble Psal. 37. 39. The salvation of the righteous is of the Lord he is their strength in the time of trouble But more particularly let us take notice of this Request Quicken me saith he Doct. Quickning Grace must be asked of God 1. What is quickning 2. Why asked of God 1 First What is this quickning Quickning in Scripture is put for two things 1. For Regeneration or the first infusion of the life of grace as Ephes. 2. 5. And you that were dead in trespasses and sins hath he quickned That is infused life or making to live a new life 2. It is put for the renewed excitations of God's grace God's breathing upon his own work God that begins life in our souls carries on this life and actuates it Now this kind of quickning is twofold spoken of in this Psalm there is quickning in duties and quickning in afflictions quickning in duties that 's opposite to deadness of spirit quickning in affliction that 's opposite to faintness 1 Quickning in duties that 's opposite to that deadness of spirit which creeps upon us now and then and is occasioned either by our negligence or by our carnal liberty that deadness of spirit that doth hinder the activity of grace 1. By our negligence and sloathfulness in the spiritual life when we do not stir up our selves Isa. 64. 6. There is none that stirreth up himself to take hold on thee When Men grow careless and neglectful in their souls An Instrument though never so well in tune yet if hang up and laid by soon grows out of order so when our hearts are neglected when they are not under a constant exercise of grace a deadness creeps upon us Wells are the sweeter for the draining Our graces they are more fresh and lively the more they are kept a work otherwise they lose their vitality A Key rusts that is seldom turned in the Lock and therefore negligence is a cause of this deadness 2 Tim. 1. 6. Stir up the gift that is in thee We must blow up the ashes There needs blowing if we would keep in the fire we grow dead and lukewarm and cold in the spiritual life for want of exercise 2. This deadness is occasioned by carnal liberty Psal. 119. 37. Turn away mine eyes from beholding vanity and quicken thou me
want of those good things for which he comes and his unability to supply himself with any thing without God nay his ill deservings how just he might be denied of God and cursed by all manner of plagues how he hath forfeited all manner of blessings this must be at the bottom 2. The Sacrifices implied an eying of the Redeemer by vertue of whose oblation and intercession we are accepted with God for every one that came with his Sacrifice was to lay his hand upon the head of the Beast to put his sins there to shew Christ bore the iniquity of us all and in every Prayer we make there is this Evangelical Equity by vertue of the old Sacrifice remaining upon us that we should eye the Redeemer even Christ Jesus our Lord Who hath given himself for us an offering and a sacrifice to God for a sweet smelling savor Eph. 5. 2. He is the Expiatory Sacrifice and therefore in all our supplicatory or gratulatory offerings to God we must still look to him The word an offering relates to things destitute of life that were dedicated to God as Flour Oil Frankincense that which was signified thereby was accomplish'd in Christ And for the other word Sacrifice gave himself as an offering and sacrifice The Beasts whose blood was shed those things which had life in them were call'd a real Sacrifice offer'd to God to appease his justice Thus Christ Jesus was given as a Sacrifice to obtain all manner of blessings for us We should look upon God as an Allsufficient Fountain of grace and the Author of every good gift depending upon him for his goodness and bounty for Christ's sake 3. In Sacrifices there was implied a renewing of Covenant so the Lord saith Psal. 50. 5. Gather my Saints together that have made a covenant with me by sacrifice As they did dedicate the Beast offer'd to God so was the Worshipper to dedicate himself to God Now we must renew this dedication of our selves to the Lord's service all this was morally in the Sacrifices and is to be done every day in our future prayers with brokenness of heart eying our Redeemer casting our whole dependance upon him and in a sense of his love dedicating and devoting our selves to God Secondly For the other duty of Thanksgiving and Praise for mercies receiv'd Every point and passage of his undeserv'd favor to be own'd and praise thereof to be given to God and still to look on all done not for our sakes but for the sake of Christ Jesus You read under the Law Lev. 3. 3. when the thank-offering was brought to God it was to be laid upon the top of the burnt-offering First they were to bring the burnt-offering and offer that to God then to lay upon it the peace or thank-offering to shew that first we must be reconcil'd to God and by vertue of that all mercies descend and come down upon us and then upon this solemn occasion they were to give up themselves anew to the Lord. So the Apostle presseth this Rom. 12. 1. I beseech you Brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service And this is one part of the offering of our lips namely when we come solemnly by vertue of every mercy receiv'd and promise obedience anew and afresh to God To apply this 1 Are you Priests 2 Do you offer Sacrifices of prayer and praise to God continually First Are you Priests unto God Are you Priests by separation Hath God call'd you out from amongst men Psal. 4. 3. The Lord hath set apart the man that is godly for himself Hath God call'd you off from sin to holiness from Self to Christ from the Creature to God For these are the three things wherein Conversion consists From the Creature to God as our last end from Self to Christ as the onely means to come to God and from sin to holiness as the onely way to get an interest in Christ. Are you call'd off from the common course of living wherein most men are involv'd that you may live and act for God Are you Priests by Unction Are you anointed by the Spirit as to gifts and graces and qualifi'd and made meet for this holy ministration unto God Christ hath purchas'd gifts in some measure for his people For as we were maim'd in Adam not only as to graces but also as to gifts so is our restitution by Christ that the plaister may be as broad as the sore We have necessary gifts given us by vertue of his Ascension whereby we may lay open our state and case to God Indeed all God's people have not a like measure of gifts and carnal men may come behind in no gift therefore have you the grace of prayer Zech. 12. 10. I will pour upon them the spirit of grace and supplication Have you a heart qualifi'd by grace made meet to converse with God The tendency and disposition of your souls that carrieth you to God Grace that seeks a vent and utterance in prayer and holy converses with God And are you Priests by Purgation Every Priest was to be washt in the great Laver Are you washt and purg'd from sin that you may serve God acceptably Mal. 3. 3. first they must be purifi'd then offer unto the Lord an offering in righteousness God will not take a gift out of a carnal man's hand and therefore you should look to this that you be purifi'd and purg'd Secondly Do you offer spiritual Sacrifices to God of Prayer and Praise 1. Prayer a duty very kindly to the Saints It is natural to them it is as it were the sphere of their activity the Spirit discovers himself to men in Prayer as soon as they are converted to God they will fall a praying and be dealing with God often in this kind therefore the children of God are described by this as a duty wherein they are most exercis'd Zeph. 3. 10. My Suppliants And Psal. 24. 6. This is a generation of them that seek thee To shew this is a vital act a usual and constant expressing of the new nature that is put into them surely they that love God will be always seeking him and a broken heart sensible of its condition can never want an Errand to the Throne of Grace You are to offer Sacrifices as they did under the Law now under the Law there was a daily Sacrifice every morning they were to offer a Lamb without spot Num. 28. 3. to shew that every morning they should come and sue out their pardon by Christ and every evening to look to the Messiah the Lamb of God that takes away the sins of the World that was the intent of the Type Now I reason thus certainly we have as much need as they we are sinners as well as that people which liv'd under that dispensation therefore every morning we must look to the Lamb of God Nay we have more reason for
sincerely with him 5. It directeth us how to expect this blessing in what manner only in the way and manner that it is promised Zeph. 3. 3. Seek righteousness seek meekness it may be you shall be hid not absolutely but as referring it to Gods will There is the keeping of the outward man and the keeping of the inward man As to the outward man all things come alike to all the Christian is safe whatever becomes of the man the Lord will keep him to his heavenly Kingdome 2 Tim. 4. 17 18. That which the Christian desires mainly to be kept is his Soul that he may not miscarry and blemish his profession and dishonour God and do any thing that is unseemly I say we cannot absolutely expect temporal safety The righteous are liable to many troubles therefore in temporal things God will not always keep off the temporal stroke but leave us to many uncertainties or at least hold us in doubt about it that we may trust his goodness When we trust God we must trust all his Attributes not only his Power that he is able to preserve but his Goodness that he will do that which is best that there may be a submission and referring of all things to his will as David 2 Sam. 15. 26. If he say I have no delight in thee behold here am I let him do unto me as seemeth good unto him God will certainly make good his promise but this trust lies not in an absolute certainty of success However this should not discourage us from making God our refuge because better promises are sure enough and Gods keeping us in suspence about other things is no evidence he will not afford them to us it is his usual course and few instances can be given to the contrary to have a special regard to his trusting Servants and to hide them secretly They that know his name will find it that he never hath forsaken them that put their trust in him Psal. 9. 10. It is the only sure way to be safe whereas to perplex our souls with distrust even about these outward things that 's the way to bring ruine and mischief upon our selves or turn aside to crooked paths Well then you see what respect the word hath to this priviledge that God is a shield and a hiding place The word discovers God under these notions the word invites and encourageth us to put God to this use the word assures us of the Divine protection it directeth us to the qualification of the persons that shall enjoy this priviledge they that can trust God and walk uprightly with him and it directeth us to expect the blessing not with absolute confidence but leaving it to God III. The third thing I am to do is to shew this word must be applied by Faith I hope in thy word Hope is not strictly taken here but for faith or a certain expectation of the blessing promised What doth Faith do here Why the use of Faith is 1. To quiet the heart in waiting Gods leisure Psal. 33. 20. Our soul waiteth for the Lord he is our help and our shield If God be our help and shield then faith is quietly to wait the Lords leisure till he sends deliverance the word must bear up our hearts and we must be contented to tarry his time Isai. 28. 16. He that believeth shall not make hast will not out-run God 2. In fortifying the heart against the present difficulties that when all visible helps and interests are cut off yet we may encourage our selves in the Lord. When they were wandring in the wilderness and had neither house nor home then Moses the man of God pens that Psalm and how doth he begin it Lord thou hast been our dwelling place in all Generations Psal. 90. 1. What was wanting in sense they saw was made up in the alsufficiency of God And so here 's the use of Faith when in defiance of all difficulties we can see an alsufficiency in God to counterballance that which is wanting in sense So doth David Psal. 3. 3. Lord saith he thou art my shield and glory and the lifter up of my head Look to that Psalm it was penned when David was driven from his Palace Royal by Absolom when he was in danger God was his shield when his Kingdom and Honour were laid in the dust God was his Glory when he was under sorrow and shame and enemies insulting over him when the people rose against him and he was in great dejection of spirit God was the lifter up of his head This is getting under the Covert of this shield or compass of this hiding place 3. The use of Faith is to quicken us to go on cheerfully in our duty and with a quiet heart resting upon Gods love power and truth so David Psal. 131. 5. Into thy hands I commit my spirit for thou hast redeemed me O Lord God of truth David was then in great danger the Net was laid for him as he saith in the former verse and when he was likely to perish what doth he do he casts all his cares upon God and trusts him with his life Into thy hands I commit my spirit that is his life safety c. Use 1. Admire the goodness of God who will be all things to his people if we want a house he will be our dwelling place if we want a covert he will be our shield our hiding place whatever we want God will supply it There 's a notable expression Psal. 91. 9. Because thou hast made the Lord which is my refuge even the most high thy habitation Mark that double Notion a habitation is the place of our abode in time of peace a refuge the place of our retreat in a time of war Be it peace or war God will be all in all he will be a fountain of blessing to us in a time of peace he will be our habitation there where we have our sweetest comforts and then in time when dangers and difficulties are abroad God will be a refuge and a place of retreat to our souls Use 2. To perswade us to contentation in a time of trouble Though we have not a Palace yet if we have but a hiding place though our condition be not so commodious as we do desire yet if God will vouchsafe a little liberty in our service we must be content if he will give us a little safety though not plenty for here is not our full reward And therefore it is well we can make this use of God to be our shield and hiding place though we have not that ample condition which a carnal heart would fancy God never undertook in his Covenant to maintain us at such a rate nor thus to enlarge our portion if he will vouchsafe a little security and safety to us during the time of our pilgrimage we must be content Use 3. This should more encourage us against the evil of sin since God assures us of protection and
temptation overtaken or overborn but he doth not propose to do evil that 's the property of the wicked 2. Be always exercising righteousness as God giveth opportunity and occasion 1 Iohn 3. 7. He that doth righteousness is righteous Psal. 106. 3. Blessed are they that keep judgment and he that doth righteousness at all times Justice must be observed in lesser things a well as in great for where Heaven and Hell are concerned nothing is little Luke 16. 10. He that is faithful in that which is least in minimo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is faithful in a little thing will not be unfaithful in any thing Many will be righteous in some thing but in some others dispense with themselves 3. Do not depart from your rule and resolution of just dealing upon any temptation whatsoever Men resolve to be just but when the temptation cometh their resolution is shaken Oh remember the greatest gain will not countervail your loss Matth. 16. 26. What is a man profited if he shall gain the whole world and lose his own soul 'T will prove a poor bargain in the end And that there is no profit in what is gained unjustly 't is a certain loss and so it will prove in the issue Hab. 2. 9 10. Wo unto him that coveteth an evil covetousness to his house that he may set his nest on high that he may be delivered from the power of evil thou hast consulted shame to thy house and hast sinned against thine own soul. You think to avoid all emergent evils there needs no more to pull down the power and greatness of the Oppressour than his studying to make it great nothing destroyeth it so much 4. Take special heed to thy self that thou beest not unrighteous when opportunity is offered when put in places of power and trust Many are innocent because they have no opportunity to be otherwise 'T is said Iohn 1â—… 6. He was a thief and had the bag and bare what was put therein When corrupt affections and suitable temptations and objects meet then 't is dangerous to the soul. 5. Take heed of covetousness 1 Tim. 6. 10. The love of money is the root of all evil It will make a breach on thy duty when 't is indulged therefore take away the lusts and temptations will have less power over thee For Motives 1. Righteousness is a Christians Breast-plate Ephes. 6. 14. And having on the breast-plate of righteousness to defend the heart and vital parts It keepeth the heart whole if the breast be covered with a firm resolution to shun whatsoever is evil and unjust temptations will not pierce us Unless you arm your self with this resolution you will lose comfort and lose Grace 2. Consider how soon God breaketh in with a Judgment when once men transgress righteousness 1 Thess. 4. 6. Let no man go beyond his brother nor defraud his brother for God is the avenger of all such God that is the Patron of humane Society will not suffer unrighteousness and injustice to go unpunished 2. In your publick engagements see that you have a good Cause and a good Conscience and in due time God will plead your Cause First See that you have a good Cause you must not intitle God to your petty quarrels and revenges 1 Pet. 2. 19 20. For this is thank-worthy if a man for conscience towards God endure grief suffering wrongfully for what glory is it if when ye be buffetted for your faults ye shall take it patiently But if when ye do well and suffer for it ye take it patiently this is acceptable with God 1 Pet. 3. 16 17. Having a good conscience that whereas they speak evil of you as of evil doers they may be ashamed that falsly accuse your good conversation in Christ for it is better if the will of God be so that ye suffer for well-doing than for evil-doing That Epistle was penned in a suffering time When you are exposed to hardships be sure you are in Gods way Secondly As the cause is good so must your carriage be do not step out of Gods way for the greatest good So many if they may drive on their designs they care not what they do as if a good end would warrant them Christ need not get up on the Devils shoulders God is now bound to avenge this for the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness In this evil day the righteous shall be saved God saved Noah a Preacher of righteousness and delivered just Lot 2 Pet. 2. II. We have David's Prayer Leave me not to mine Oppressours He beggeth help against the oppression of the enemy I might observe 1. That 't is no new thing to see innocent men troubled oppressed persecuted He that could say I have done Judgment and Justice yet had his Oppressours As long as Satan wants not instruments the people of God shall not want troubles and the two Seeds will never be reconciled Therefore we should not censure the oppressed and those that are fallen under the displeasure of men and the oppressed themselves should not wonder at it wicked men do but their kind 2. That to be left of God under the oppression of wicked men is a grievous calamity and earnestly to be deprecated When are we said outwardly and visibly to be left by God under the oppression of wicked men First When he taketh off the restraints of his Providence and the hedge of his protection is broken down and le ts loose the enemy upon us and we are left in the power of their hands Dan. 1. 2. The Lord gave the King of Iudah into his hands Secondly When he doth not comfort us in such a condition particularly when Gods assistance is not vouchsafed Sometimes he doth so 2 Cor. 1. 4. Who comforts us in all our tribulations At other times all is dark Psal. 74. 9. We see not our signs there is no more any Prophet neither is there among us any that knoweth how long Thirdly When he doth not direct us and shew us our duty Psal. 143. 10. Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness It was a time when his enemies prevailed over him Now if God hide counsel from us we grope at noon day Fourthly When he doth not support us Sometimes this Psal. 138. 3. In the day when I cryed thou answeredst me and strengthenedst me with strength in my soul. And Psal. 94. 18. When I said my foot slippeth thy mercy O Lord held me up Psal. 73. 23. Nevertheless I am continually with thee thou hast holden me up by my right hand David prayeth Put me not into their power do not let loose the reins thou hast hindered them hitherto 't is thy mercy that all this while I have not been given up as a prey to their teeth they want not malice and a will to
not the device of mans brain So none understand by their proper skill and invention There are such knots as cannot be untyed and loosed but by imploring the help of the Spirit Use 1. To press us to be often with God for this teaching and make it our great request to him A gracious heart would fain learn the right way to Heaven Psal. 43. 3. O send out thy light and thy truth Directionâ—… how to carry our selves is a great Blessing 2. The blindness of our understandings should make us more earnest with God We are apt to mistake our way through the natural weakness of our understandings especially when lusts and interests interpose Ier. 10. 23. Lord the way of man is not in himself it is not in man that walketh to direct his steps As Man understandeth not events so easily mistaketh present Duties 3. Our present estate The world is a dark place 2 Pet. 1. 19. compared with the light of Glory 't is but like a light that shineth out of a Room where a Candle is and a Room where a Candle is not seen the glimmerings of the Anti-Chamber of eternity Our own reason the counsel and example of others will easily misguide us So the more we depend upon God the more he will undertake to teach us Prov. 5. 6. Those that make their own bosomes their Oracle God is disengaged from being their Guide they need him not but the snares they run into will soon shew them how much they need him 4. How unapt we are to see Conclusions in the promises and to apply general Rules to particular Cases and times which most Christians cannot do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their inferences Rom. 1. 21. Are vain in their imaginations have their foolish hearts darkened 5. To bind all upon the heart and to lye under the Conscience of our Duty maketh the difficulty the greater many imprison the truth in unrighteousness Well then beg the constant direction and illumination of Gods holy Spirit cast your selves upon him in the sense of your weakness and see if he will refuse you say I am blind and ignorant Lord guide me 'T is dangerous to be left in any part of our Duty to our selves II. If we consider the words with respect to the Context And first the remoter Context where David speaketh like a man under trouble and oppression verses 121 122. Let not the proud oppress me c. Lord shew me what to do in this time of my oppression Doctr. Direction how to carry our selves in trouble till the deliverance cometh is a great mercy and should be earnestly sought of God Reasons 1. From the parties oppressing They that oppress watch for our halting as Ieremiah complained Ier. 20. 10. They accused the Prophet unto the Ruler and so to work his ruine if they could find him tripping in any thing Now when we are watched we need special direction that God would teach us to walk warily and safely Psal. 27. 11. Teach me thy way O Lord and lead me in a plain path because of mine enemies Or those which observe me they watch to get some advantage therefore that they may have no advantage against us we should not trust to our own single wisdom 2. Because the danger of sin is a greater inconvenience than the danger of trouble In times of tryals and troubles we are in danger of soul-losing and sinning as well as bodily danger therefore we have need to beg wisdom of God to carry it well under trouble because we are so apt to miscarry unless God guide us continually in our dark condition and take us by the hand and help us over our stumbling Blocks There are many sins incident to our condition First Uncomely passion and unadvised speeches therefore David prayeth in his trouble Psal. 141. 3. Set a watch before my mouth keep the door of my lips In our oppression we are under a temptation to hurt our own Cause by unadvised and passionate speeches when we have too great a sense of the temptation something or other breaketh out to Gods dishonour Secondly Some indirect course to come out of trouble Psal. 125. 3. Men that make haste out of trouble carve for themselves break prison before they are brought out Necessity is an ill Counseller and will soon tempt us to some evil way for our own ease some sinful compliance or confederacy The Devil tempted Christ when he was an hungry Matth. 4. 3. hoping to work upon his necessity Thirdly Private revenge or meeting injury with injuries We are apt to retaliate 2 Sam. 16. 9. Why should this dead Dog curse my Lord the King let me go over I pray thee and take off his head Revenge is soon up No man is troubled if a shower of Rain falleth upon us but if any cast a Bucket or Bason of Water upon us we are in a rage presently We can better bear any trouble from God than injuries from men Oppression maketh a wise man mad A revengeful spirit is contrary to our heavenly Calling Fourthly Waxing weary of our Duty and quite tired and discouraged in Gods service Heb. 12. 3. Consider him that endured such contradiction of sinners lest you be weary and faint in your minds Weariness and fainting belong properly to the Body and they differ gradually weariness is a lesser and fainting a higher degree of deficiency as when a man laboureth hungers or travelleth it abateth his strength and abateth the active powers or toileth the Spirits the principle of motion And from the Body 't is translated to the Mind to a less or higher degree of defection and is thus When troubles are many and long continued then we begin to grow faint and wax weary of the faith and service of Christ and sink under the burthen 'T is the Devils design to make us weary and tire us out in the service of God Fifthly Another evil is despairing and distrustful thoughts of God David after all his experiences of God though he had conducted him up and down 1 Sam. 27. 1. I shall one day perish by the hand of Saul He had a particular promise and assurance of the Kingdom and had seen much of Gods care over him yet after all this David doubteth of the Word of God Psal. 31. 22. I said in my hast I am cut off from before thine eyes nevertheless thou heardest me As if he should say God hath no care of me nor thoughts of me and at that instant deliverance was coming Sixthly Questioning our interest in God by reason of the Cross. Our Lord hath taught us to say My God my God in the bitterest agonies when he was upon the Cross but few learn this Lesson Iudg. 6. 23. If God be with us why hath all this evil befallen us Sometimes we question the love of God because we have no affliction and anon because we have nothing but affliction as if God were not the God of the Valleys as well as of the Mountains
nest it is all but the deceit of the heart and usually we find it to be so in the world Most men are better acquainted with other mens duties rather then their own with the Magistrates duties more than their own and so other mens sins more then their own But it is not so where zeal is unfeigned there it begins at home they will allow nothing in their own hearts that may be contraryto Gods interest and to the soveraignty of his spirit 2. Also in perfecting Holiness The whole business of the spiritual Life must be carried on in warmth and vigor Rom. 12. 11. Fervent in Spirit serving the Lord. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seething hot in spirit Nothing done for God should be done negligently but affectionately To be luke-warm and key-cold that makes no work in Religion But when a man hath a great zeal for God O! then he profits and gets ground then sin decays grace is strengthned love is more rooted in his Heart every day and he doth more for God Paul profited in the Jewish Religion Gal. 1. 14. Why Because he was more zealous then others This is the man that will be the honour of Gods Ordinances that man that will shew forth the vertue and power of Religion when his heart grows warm for God and zealous for God II. Why we ought to look after a great and pure zeal if we have any Love to God and the Law of God and his Ways 1. Why a great zeal 1. Because it is not zeal else if it be not in some good degree for zeal is a great fire and a vehement flame not only Love but vehement Love it must needs be great Cant. 8. 6 7. For Love is as strong as death jealousie is cruel as the Grave Zeal is cruel as the grave read it so many waters cannot quench Love c. Mark our love to the ways of God should be of such a nature such a warm and zealous working of heart towards God that many floods cannot quench it that nothing can bribe it Surely the best things deserve the best affections therefore what ever we do in Religion and for God we should do it with all our might Eccl. 9. 10. 2. Otherwise it will not do the work Such as encreaseth with opposition as fire when you put on more fuel it grows more vehement so unless it be a zeal that grows earnest with discouragement alas it will soon be quenched We shall meet with many discouragements from within and without but when we can resolve with David the more they scoffed and opposed him he would be yet more vile 2 Sam. 6. 22. So the more trouble they meet with in the ways of God the more they will cleave to him and will please God though with the displeasure of men True zeal is enflamed with difficulties As Lime the more water they pour on the more it burns as Nehemiah's Courage it sparkled the more the more it was opposed should such a man as I flee Should I betray the Cause of God This is the true zeal when it sparkles by opposition As Paul the more they perswaded him the more he seemed to be bound in spirit to go to Ierusalem Acts 21. 13. Though they did even break his heart they could not break his purpose Such a zeal as is quenched with every drop of water and goes out with every flout and scorn will never do it therefore we had need have a great zeal that we may harden our selves against all oppositions we meet with in the way 2. It needs to be pure too such a fervent affection had need be right for since it makes men so active and resolute certainly it should go upon clear grounds I shewed before nothing hath done more mischief in the world than wild zeal it is like fire out of its place that sets all the House in a flame it doth not comfort and refresh those that have it but it destroys and consumes all But why must we have pure zeal 1. Because there is a false zeal and a self-seeking zeal which men have while they pretend much Love to God and good of souls but are really hunting after their own interest Gal. 4. 17. They zealously affect you but not well yea they would exclude you that ye might affect them that is they sought to rend their affections from Paul and from their faithful Pastors that they might affect them so he tells us Phil. 1. 15. Some indeed preach Christ even of Envy and Strife There may be a zeal that comes meerly out of Envy and Strife Iehu could say come see my zeal for the Lord 2 Kings 10. 16. 2. This false zeal doth a great deal of mischief It 's a dishonour to God to pretend to him and to put the varnish of our Cause upon God God himself is involved in the deceit Ier. 4. 10. It 's a strange expression to be used to God Ah Lord God surely thou hast greatly deceived this People the false Prophets did it in his name And it divides the Church as well as dishonours God Gal. 4. 17. They would exclude you that ye might affect them The meaning is they would rend you from the Body of the Christian Church and alienate the minds of Gods People so as to devote them to a Faction Phil. 1. 16. They preach Christ of Contention not sincerely supposing to add affliction to my bonds And it hardens the Persons themselves as Iehu boasted of his zeal and it was only self-seeking and the Lord counts it Murder Hosea 1. 4. Use. Have we this Pure zeal such a zeal as David speaks of There are many Notes by which it may be discerned as 1. When injuries done to God and Religion affect us more then injuries done personally to our selves when we carry our selves in an indifferency in our own Cause but not in Gods compare Numb 12. 13. with Exod. 32. 19. Moses could with a Meek Spirit bear all the injuries done to himself but could not contain himself when he saw injury done to God but breaks the Tables 2. When the same Enemies are Gods Enemies and ours David was sensible not of the inhumanity of his Enemies but that which most troubled him was because they were Gods Enemies and forsook his words David was not so much troubled at Absaloms Rebellion as dying in his sins 3. When there 's a Compassion mingled with our Zeal Fleshly Anger is all for destruction holy Anger is for Conversion when they grieve and seek to redress the matter 4. True zeal is Universal it is most against their own sins and the sins of those that are nearest and runs out upon weighty things But those that Tithe Mint and Cummin and neglect weighty things they have not true zeal There are many instances of this false disproportionate zeal of a Conscience taken up for a turn when there 's a partial Conscience in some things men are mighty scrupulous and strain at a Gnat
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
profit with us because we neglect private God complaineth of his People Ier. 2. 32. That they have forgotten him dayes without number How many daies have gone over your heads and God never heard from you You should no more forget him every day then a Bride would forget her Ornaments on the wedding day 2. Let me lay this before you You should be betimes with God that you may not incroach upon your other occasions Yea that you may sanctifie your other occasions and be the fitter for it all the day after Let not the soft Enemy of sleep steal away your golden hours and the flower and choicest part of time A Christian that makes Conscience of his time should not inure himself to a sluggish Course and turn in his Bed like a door upon the hinges if your Constitution will bear it otherwise we lay no blame upon you the Scriptures have many disswasives from immoderate sleep Prov. 5. 9. chap. 13. 4. chap. 26. 14. chap. 6. 6. To be sure a Christian is to make Conscience of Time and how he spendeth it and we may sin and surfeit in sleeping as well as in eating and drinking and therefore we must watch against the incroachments of ease and sloath least a sluggish humour grow natural to us and a morbid custom that cannot be shaken off 3. It presseth you to Fervency though in Private As much Fervency Sense and Zeal as you would express before men so much should we express when alone The Name of God must be sanctified in all that draw near to him in Private as well as in Publick oherwise he is scorned rather than honoured that it may appear you were sincere in Prayer and have not mean and low thoughts of God otherwise you bring a suspition upon all your Publick Duties There may be sometimes more Assistance in Publick more Order and Method for Edification but not more Ardour and Zeal Pray with Fervency as to an All-seeing Spirit Though the Lord delayeth yet he intendeth the inlargement of our Desires Lam. 3. 49 50. Mine eye trickleth down and ceaseth not without any intermission till the Lord looks down from heaven and beholds If you are soon discouraged you 'll get nothing 4. Be sure that God hath his share If business take up more time than Prayer because of the urgency of bodily necessities yet ordinarily a man should not spend more time in any Pastime and Recreations than in Religious Exercises 'T is most equal we should first seek the Kingdom of God and the Righteousness thereof Matth. 6. 33. The most needful Duty should have most time bestowed upon it 't is an ill Character to be lovers of pleasures more than lovers of God 2 Tim. 4. 3. 'T is reasonable to give an equal time to God and Religion as to Sports and Delights Most men have no other thing to do then to eat drink and sleep if they should compare their Religion and their Recreations they would soon see what a large share of time one hath above the other Secondly We come to the Reason and Incouragement of his Diligence I hoped in thy Word that is because I have thy Word for it I do not doubt but in time I shall reap the fruit of my Prayers Doctrine A lively hope grounded upon the Word of God will put us upon this Vigilancy and Diligence in Prayer The Reasons are taken 1. From the Word of God which is the ground of Hope Psal. 130. 5. I wait for the Lord my Soul doth wait and in his word do I hope And 2. From the nature of Hope which is the Fountain of Prayer I. From the Word of God which serveth for two uses Invitation and Assurance 1. For Invitation to give us leave to come to the Throne of Grace David did not come unbidden or uninvited into Gods Presence he had his Word for it the promises of the Gospel give us liberty otherwise we should not assume the boldness to appear before him Psal. 50. 15. The Word is our Warrant 't is as it were the holding out of the golden Scepter 2 Sam. 7. 27. Therefore hath thy Servant found in his heart to pray this prayer unto thee 2. For Assurance and firm Confidence before the thing promised be obtained God pawneth his Word with us which we must hold till the performance come Now they that can thus hold it and believe the promise will be often in Prayer that the Word may be both established to them 2 Sam. 7. 25. and fulfilled Psal. 116. 10. I have believed and therefore have I spoken II. From the nature of Hope which implyeth two things both which have an influence upon Prayer Earnest Expectation and patient tarrying the Lords Leisure 1. Earnest Expectation Phil. 1. 20. According to my earnest expectation and my hope This exciteth the soul by all means to pursue after the thing hoped for When Daniel understood by books that the time was come then was he vehement and earnest Dan. 9. 2 3. Elijah when he saw a Cloud but as big as a mans hand he saith 1 Kings 18. 43. Go bid Ahab prepare his chariot get thee down that the rain stop thee not What we look for we will pray for 2. Patient tarrying we read of the patience of hope 1 Thes. 1. 3. and so though they seem long delayed yet hope in the Promise will make us wait and abide the performance of them because they are assured they shall find the fruit of them at last Use. You see how we pray the occasion of Prayer is necessity our necessities lead us to the promise that inviteth us and giveth us Assurance and yields matter for Faith and Hope that puts us upon looking and waiting these two make us pray When we can joyn patientiam spei cum ardore desiderii the earnestness of expectation that keepeth us from sloth or negligence in the use of the means or excites us to call upon God and patience that keeps us from fainting or discouragement hence cometh that earnest diligence and constant unceasing importunity so as to give God no rest The belief of Gods promises do not make us neglect means but to be more diligent in the use of them SERMON CLXVI PSALM CXIX VER 148. Mine eyes prevent the night watches that I might meditate in thy Word WE hear before of Davids diligence in Prayer now in Meditation His Prayer was incouraged by his Hope his Hope was fed by the Word and the Word improved by Meditation for he saith I hope in thy word and then mine eyes prevent the night watches c. In the Words we have First An account of his Vigilancy and Diligence Mine eyes prevented the night watches Secondly The Duty wherein he was exercised that I might meditate in thy Word The first branch needeth a little illustration what is meant by night watches and what by preventing these night watches I. What is meant by night watches Drusius telleth us that the night among the
Quickning David ever and anon reneweth his request and he is loth to be denied and therefore before he saith Quicken me he saith Hear my Voice Doctrine II. The main Argument which Gods Children have to plead in Prayer is his own favour and Loving-kindness That 's David ' s Argument in the Text Hear my voice according to thy loving-kindness Doctrine III. The Mercy and Loving-kindness of God manifested and impledged in the Promises of the Gospel doth notably incourage us to ask help from him For David doth not only say according to thy Loving-kindness but according to thy Judgment For the first Point One Blessing which the Children of God do see a need often and earnestly to ask of God is Quickening Here I shall inquire 1. What is Quickening 2. Give you some Reasons why the Children of God do see a need so often and earnestly to ask it of God I. What is Quickening 1. By Quickening some understand restitution to Happiness for a Calamitous man is as one dead and buried under deep and heavy Troubles and their recovery is a life from the Dead or a reviving from the Grave so Quickning seemeth to be taken Psal. 71. 20. Thou which hast shewed me great and sore Troubles shalt quicken me again and bring me up from the depths of the Earth 2. Othersunderstand by Quickning the renewing and increasing in him the Vigour of his Spiritual Life That he beggeth that God would revive increase and preserve that Life which he had already given that it might be perfected and consummated in Glory That he might be ever ready to bring forth the habits of Grace into Acts. The Use which we should make of it is to press you 1. To be sensible of the temper of your Hearts and see whether you want Quickning yea or no The feeling of spiritual deadness argueth some life and sense yet left You have attained to so much of life and do retain it in such a measure as to be able to bemoan your selves to God Most observe their bodies but very few their souls if their Bodies be ill at ease or out of order they complain Men that go on in a Track of Customary Duties see no need of quickning therefore this humble sense is a good sign Matins and Vespers coldly run over never put us upon the feeling of indispositions but onely Duties done with some spirit and life As a Smith blows not the Bellows on cold iron or a dead Coal Who would seek quickning when not serious in the work They that go on in the cold wont of Duties never regard the frame of their Hearts 2. When you want quickning ask it of God He brought us into the state of Life at first and therefore every moment we must beg of him that he would quicken us that he would continue it and perfect his own work Cant. 1. 4. Draw me we will run after thee There is no running no preserving the Vitality of Grace without his renewed influence Psal. 22. 29. None can keep alive his own Soul Therefore when we find this deadness or decay of Life to whom should we go but to the fountain of Life to repair it no Creature doth subsist of itself or act of itself 3. Ask it earnestly David prefaceth a general Prayer before this request and saith hear my voice as loth to be denied Many ask it of Course rather use it as a mannerly form when they are entring upon holy Duties than a broken-hearted request See you desire it heartily Psal 119. 40. Behold I have longed after thy precepts quicken thou me in thy righteousness A mans heart is set upon it and will not sit down with the distemper as contented and satisfied with a dead frame of Heart quickning is for longing Souls that would fain do the work of God with a more perfect Heart 4. Expect this Grace in and through Jesus Christ who came down from Heaven for this end Ioh. 10. 10. I am come that they might have life and might have it more abundantly That was his end in coming into the World to procure life for his People and not only bare life but liveliness and comfort yea glory hereafter He died to purchase it for us Ioh. 6. 51. This is my flesh which I give for the life of the world His Incarnation and taking on him our Nature is the Channel and Conduit through which the quickning virtue that is in the Godhead is conveyed to us And his offering up himself in that nature by his Eternal Spirit doth purchase and merit the Application and Anâ—…unciation of this his quickning virtue to our souls and prepareth him to be fit meat for souls That same Flesh and Humane Nature of Christ that is offered up a Ransom to Justice is also the Bread of Life for souls to feed upon Souls are fed with Meditations upon his Death and Sufferings the Bread which he giveth by way of Application is his Flesh which he gave by way of Ransom every renewed act of Faith draweth an increase of Life from him 5. Consider how God worketh it in us The Father of Spirits loveth to work with his own tools These three agree in one The Spirit the Word and the renewed Heart The one is the Author the other the Instrument and the last the Object There is the Spirit acting and the Habit of Grace acted upon and the Word and Sacraments are the instruments and means For God will do it rationally and by a lively light God forceth not the nature of second causes against their own inclination 't is pleasing to him when we desire him to renew his work and to bring forth the actings of Grace out of his own seed and to blow with the wind the breath of his Spirit on the Gardens that the spices may flow out Cant. 4. 15. if one of these be wanting there can be no quickning Not the Spirit for he applyeth all and doth all in the Heart of Believers 't is from him that we have the new life of Grace and all the activity of it Gal. 5. 25. If we live in the spirit let us also walk in the spirit Then there must be a renewed Heart for God doth first infuse the principles of the new Life and gracious habits and power into the soul. Next he doth actuate those powers or stir them up to do what is good otherwise we do but blow to a dead Coal Then the Word and Sacraments come as Gods means which are fitted to work upon the New Creature These are full of spiritual Reason and suited to the sanctified understandings of Men and Women 6. Consider Gods loving-kindness how ready he is to grant this He will not deny the gift of the Holy Ghost to them that ask him Luk. 11. 13. 'T is an Argument not a Pari but a minore ad majus God is more able and willing to give than earthly Parents who are but half Fathers This is a spiritual and necessary Blessing
and God is too Fatherly to deny it to his Children You may deny an Apple to a wanton Child but you will not deny Bread to a fainting Child The bowels of a Father will not permit you to do that you may deny them superfluities in wisdom but your love will not permit you to deny them necessaries Meat is not so necessary to revive and refresh the Body as Grace for the Soul and his Holy Inspirations to act and guide you And will God deny these requests 7. Know when you have received Quickning Many Christians look for rapt and extatick Motions and so do not own the work of God when it hath passed upon them they under-rate their own Experiences and so cannot take notice of Gods Faithfulness Sense Appetite and Activity are the fruits of life and quickning 1. We have the more sense of indwelling Sin as an heavy Burthen Rom. 7. 24. None groan so sorely as those that are made partakers of a new Life Elementa non gravitant in suis locis a delicate Constitution is more sensible of pain Wicked Men scarce feel deep wounds given to their Conscience nor have any remorse for gross sins Gods Children their hearts smite them for the smallest disorders and irregularities 2. Appetite after Christ his Graces and Comforts 1 Pet. 2. 2. the more life any have the more craving of Food to maintain it in being they are always hungering and thirsting after God Matth. 5. 6. our Appetite will be after the things that conduce to the maintaining and preserving that being which they have If a man lose his Appetite the body pineth and languisheth and strength decayeth desire prepareth the soul to take in its supplies Your Life is in good plight when that is desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 't will be a means of Spiritual growth a kindly appetite after this Milk They are under a great decay who have lost their Appetite after the Gospel 3. Activity in Duties That we may honour Christ 1 Pet. 2. 4 5. To whom coming as a living stone ye also as lively stones are built up into a spiritual House Christ liveth and we live by him as the stones in the building carry a proportion with the corner-stone So Christians as the body with the Head It must needs be so because of Gods Spirit dwelling in us Ezek. 36. 27. Ioh. 7. 37. and because of the Graces in a Christian Faith and Love Faith working by Love is the great evidence of the new Creature If Faith and Love be strong it will quicken us to do much for God the apprehension of Faith doth enliven our notions of God Christ Heaven and Hell Faith puts Life into our thoughts of him Love is a notable pleader and urger 2 Cor. 5. 14. The Love of Christ constraineth us c. Secondly The Reasons why c. 1. They that have so much to do with God do see a need of it for he is a living God and will be served in a lively manner Rom. 12. 11. Not slothful in business fervent in Spirit serving the Lord. They that serve the Lord Negatively must not be slothful in business Affirmatively fervent in spirit God will not be served negligently coldly but with Life and earnestness The twelve Tribes served God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instantly Act. 26. 7. Instantly serving God with the uttermost of their strength He that hath a Right to our all must have our best surely he will not be put off with every slight thing Now the Children of God that are sensible of this are earnest for quickning that they may serve God in such a way as becometh him with Life and Power and Zeal for the manner in every Duty is to be regarded as well as the matter A man may do many things that are good but there is no Life in what he doth He prayeth but without any life in Prayer dead in Prayer Heareth but no Life in Hearing dull of Hearing All things in a Christian may be counterfeited but Life cannot be counterfeited that cannot be painted 2. They are acquainted with themselves and observe the frame and posture of their own spirits Now they that know themselves will see a need of Quickning 1 Because of the instability and changeable frame of mans Heart it hardly stayeth long in the same state now 't is up and anon 't is down as the constant experience of the Saints witness Sometimes they have a forwardness and strong propension of Heart to that which is good at other times a lothness and dulness or unfitness to perform any spiritual service when their Will is more remiss and their Affections unbent 'T is not indeed the constant frame of their Hearts yet it is a disease incident to the Saints even good men may feel a slowness of Heart to comply with the will of God and some hanging off from Duty Spontancae lassitudines sunt signa imminentis morbi so is this laziness and backwardness of spirit a sign of some great spiritual distemper Sometimes they are carried with great largeness of Heart and full sail of Affections at other times they are in bonds and streights that they cannot pour out their Hearts before God Psal. 77. 4. I am sore troubled that I cannot speak sometimes they have great Life and Vigour at other times no such lively stirrings but are flat and cold and dead when with Sampson they think to go forth and shake themselves as at other times Iudges 16. 20. by sad Experience they find that their Locks are gone that their Understandings are lean sapless and their Affections cold and their Delight and Vigour lost Man is a sinful weak inconstant Creature his heart is as unstable as water and much of this levity and instability remaineth with us after Grace as is seen in the various postures of spirit that we are under 2 Because of the constant opposition of the Flesh. There is an opposite Principle in our Hearts Gal. 5. 17. The body of Death that dwelleth in us doth always resist the life of the Spirit in us and therefore God must renew the influences of his Grace to preserve Life There are desires against desires and delights against delights this must needs abate our Vigour The Spirit draweth one way the Flesh another 'T is drawing Iam. 1. 14. Every man is tempted when he is drawn away of his own lust and enticed 'T is depressing Heb. 12. 1. Seeing we also are compassed about with so great a Cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us Carnal Affections hang as a weight retarding us in our Heavenly flight and motions 'T is warring Rom. 7. 23. I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin And therefore the Lord had need to cherish the new Creature and good seed which cannot but be weakned with this opposition 3 Because our outward condition doth
powerful to Convert from one Religion to another from one state to another 1. From one Religion to another have any of the nations changed their gods Ier. 2. 11. there needs much ado to bring men from a false Religion wherein they have been brought up how vain and foolish soever it be yet this power the Word hath Though the Doctrine of a Crucified Christ were so distastful partly as now drawing men from their old Temples and Altars and Ceremonies wherein they were educated especially as incredible offering Life by one that died and partly as contrary to the carnal Gust as requiring Duties distastful to flesh and blood and ingaging in Troubles and Persecutions yet it prevailed 2. Converting men from a state of Nature to a state of Grace so that they are as it were born To bring men to hate what they naturally love and love what we naturally hate 't is hard to alter the nature of things Isa. 11. 6. To quicken the Dead to purifie the Unclean confirm the Weak to meeken the Proud and Passionate Oh who would not reverence such a Word such a Law and Doctrine as can do all this yet this and much more hath the Word done 3. It s Authority Eccl. 8. 3 4. Where the word of a King is there is power or Authority to back it how is it where God's is We reckon not of the words of a private Person though never so wise Eccl. 9. 14 15 16. The poor mans wisdom is despised and his words are not heard Where the command of a King cometh it cometh with Authority for he hath power to back it and to avenge himself on whosoever shall contradict it but wise counsel where there is no Authority to enforce it is little regarded but now with God is Soveraign Majesty and in his Word wherein Sentence is pronounced concerning every Person and Action according to which Judgment doth proceed and will be executed 2. Reason is taken from the matter of the Word 't is direction about our Everlasting concernments Deut. 32. 46 47. Set your hearts unto all the things which I command you this day for it is not a vain thing it is your life In a matter of Life and death a man cannot be too exact and nice yea in the obedience or disobedience of the Word Life or Death Eternal is concerned yea in every action morally considered the Word telleth you what is the Merit of it and what will be the Event or an evil or a good estate Man would fain know his destiny whether happy or miserable here you may know whether you shall live for ever with God Man in his Laws doth not Threaten or Promise beyond his Power his Power reacheth to mens outward Estate and no further and is only limited to the bounds of the present Life therefore the sanction of their Laws are never extended beyond the Promises or Threats of present and outward Good to give or take away mens Liberty Wealth Estate Life at most But God Threatneth everlasting Fire Matth. 25. 41. Promiseth an Inheritance Immortal 1 Pet. 1. 4. As God commandeth inward Holiness Righteousness Love so Eternal Rewards and Eternal Penalties things that concern us more nearly than Estates Liberties Peace yea our Lives themselves 3. Reason Because of the profit of standing in Awe of the Word 1. It fortifieth us and preserveth us in such Temptations as arise from the Fear of Man where there is a Reverence and Awfulness of Gods Word the greater Awe overcometh the less In such a Temptation a Man may miscarry two ways by Distrust of God and Disobedience to him The one is the Cause of the other Now that we may not distrust him 't is good to set Fear against Fear God against the Creature Ier. 1. 8. Be not afraid of their face for I am with thee to deliver thee saith the Lord. His powerful Protection should incourage us against their wrathful disposition Isa. 51. 12 13. Who art thou that thou shouldest be afraid of a man that shall die and the son of man that shall be as grass and forgettest the Lord thy Maker The Immortal and Almighty God is able to bear us out a due sense of the Power of the Almighty checketh the Fear of Men. Or by Disobedience we dishonour him certainly a gracious heart feareth more to offend God than to fall into any Temporal inconvenience Isa. 8. 12 13. Neither fear ye their fear nor be afraid but sanctifie the Lord of hosts himself and let him be your fear and dread 1 Pet. 3. 14 15. But if ye suffer for righteousness sake happy are ye and be not afraid of their terrour but sanctifie the Lord God in your hearts But let him be your Fear and your Dread Be afraid to offend so Holy a Majesty the Countenance of Princes is very awful unto Men but the Fear of Gods Wrath should overcome the fear of Mans Displeasure even of the Greatest Heb. 11. 27. He feared not the wrath of the king because he saw him that was invisible 2. It maketh a man sincere When a Man standeth in Awe of the Word he obeyeth in Presence and Absence Phil. 2. 12. and avoideth secret as well as open Sins Gen. 39. 9. Sins of Thought as well as in Deed. Heart-sins which the Laws of Men cannot take hold of but the Fear of God is in stead of all Laws 2 Cor. 1. 12. Conscience is to them more than shame of men Something without keepeth back wickedmen but something within the Godly Abners question was not good how shall I hold up my face to thy brother Ioah 2 Sam. 2. 22. he should have said how shall I hold up my face to the Lord thy God Though an upright man might do wickedly uncontrouled of man and no body seeth him or punisheth him yet Reverence of God and his Word restraineth him 3. It maketh a man punctual and exact when afraid to do any thing contrary to Gods revealed Will 't is Universal and 't is Powerful 'T is Universal the Soul that maketh Conscience of the Word is more thorough in Obedience there will be failings but for the main his Heart is sound with God and lesser failings are retracted by Repentance Psal. 141. 1 2. And Powerful stand in Awe and sin not Psal. 4. 4. this will cause us to stop in an evil Course on the remembrance of our Duty as Davids Heart smote him when he cut off the Lap of Sauls Garment Some think the Text then verified my heart standeth in Awe of thy Word a Commandment was in his way Use. I. Is to shew us what frame of Spirit they are under who despise the Word 1. All do so who Deliberately and Voluntarily prefer their own Will before the Will of God 2 Sam. 12. 9. Wherefore hast thou sinned in despising the commandment They obeyed their own inclination whatever the Word saith to the contrary Despising the commandment is the root of all Sin as Formality of wilful
thereby glorified and praised given us to this End and Purpose to bless God Iam. 3. 9. As our Understanding was given us to know God and think on him so our Speech to speak of God to declare his excellent Perfections and to stir up others to praise him with us 4. Holiness the Fruit of it for as Iob said the sides of the Poor blessed him Iob 31. 20. so must our Lives praise God 1 Pet. 2. 9. sheweth forth his Vertues not in Word only but in Works Our Lives must be a constant Hymn to God though we should be silent We remember the Lords Excellencies that we may imitate them and express them to the Life the Children of God serve only for this Use to represent God to the World as the Image in the Glass representeth the Person that looketh in it So Isa. 40. 21. This people have I formed for my self they shall shew forth my praise The Impression of all the Divine Attributes and Perfections must be left upon us and Copied out by us plainly represented in our Wisdom Purity Faithfulness and Godliness Secondly The Motives Because there is no part of Gods Worship to which we are more indisposed Self-Love will put us upon Prayers and Supplications but Love of God upon Praises We are inclined to the one by our own Necessities but we need to be stirred up to the other by pressing Arguments I will only mention those which are heaped up together in one place Psal. 147. 1. Praise ye the Lord for it is good to sing praises unto our God for it is pleasant and praise is comly 1. It is Good and Profitable a piece of service acceptable in Gods sight Psal. 50. 23. Whoso offereth praise glorifieth me 'T is a part of that spiritual Worship required under the Gospel beyond all the sacrifices of the Law in other Duties we expect something from God but in this we bestow something on him All Gods Praises are a Believers advantage every Attribute is his store-house This is my beloved and my friend Cant. 5. 16. And Psal. 135. 5. For I know that the Lord is great and that our Lord is above all Gods Yea 't is Profitable as 't is Acceptable Psal. 67. 5 6 7. Let all the people praise thee O God let all the people praise thee then shall the earth yield her increase and God even our God shall bless us God shall bless us and all the ends of the earth shall fear him Pliny telleth us of a Fountain that would rise and swell and overflow at their playing of a Pipe or Flute and when they ceased would stop again The Fountain of Mercy riseth and swelleth and overfloweth with new supplies of Mercy when we praise and acknowledge the old 2. 'T is Pleasant and Delightful full of sweet Refreshment he that knoweth not this work is pleasant is unacquainted with it for this Ravishing Transporting Joy is matter of Experience When is the gracious heart more delighted then when it Feasts with God All acts of Obedience have a pleasure accompanying them especially acts of Worship being the Nobler part of the Spiritual Life and among them Praise Psal. 135. 3. Sing praises unto his name for it is good and pleasant 'T is our Duty in Heaven to Praise God when we are in our highest Felicity therefore this is a work wherein we should rejoyce to be employ'd 'T is our Reward rather than our Work the Heaven that we have upon Earth and nothing so sit to chear up the Spirit as to remember what a God we have in Christ the very nature of it hath allurement enough to a gracious Heart Psal. 92. 4. For thou Lord hast made me glad through thy works when God blesseth our Meditations of his Works with gladness 3. 'T is Comely and Honourable to be about the Imployment of Angels to be Heralds to Proclaim the Lords Glory nothing so comely for us as Creatures who have our whole Being from him As new Creatures we are set apart to be to the praise of his glorious Grace in Christ Eph. 1. 12. It beareth all men as a debt which they owe to God though the wicked have no power to perform it Indeed the new Song doth ill become the old Heart but when there is an Obligation and a Capacity then it is comely indeed it becometh them to pay and God to receive it from them Psal. 33. 1. Praise is comely for the upright All are bound to Praise God yet none will do it cheerfully and acceptably save the Godly They have Obligations above all People in the World they have a Capacity and an Heart to do it and from them God most expecteth it Secondly The Continuance that we should never cease Praising God David saith here seven times a day which is the number of Perfection and elsewhere you shall find equivalent Expressions Psal. 34. 1. I will bless the Lord at all times his praise shall be continually in my mouth So Heb. 13. 15. Let us offer the sacrifice of praise continually giving thanks unto his name So Eph. 5. 20. Giving thanks always unto God for all things What is the meaning of these extensive Particles Continually Alwayes and at all Times I Answer 't is not to be understood as if we were without intermission to be imployed in the actual exercise of formal and distinct Thanksgiving no there are other necessary Duties which sometimes must divert us from it but the meaning is 1. That there is continual occasion of Praising God God is continually Beneficial to us Blessing and Delivering his People every day and by new Mercies giveth new Matter of Praise and Thanksgiving and there are some standing Mercies which should never be forgotten but be remembred before God every day as Redemption by Christ with all the abundant Benefits and therefore the Gospel-Church is represented by four Beasts or four living weights together with four and twenty Elders who rest not day and night saying Holy Holy Holy Lord God Almighty Rev. 4. 8. This is spoken to shew that matter doth still continue of Lauding and Blessing God and David saith Psal. 71. 8. Let my mouth be filled with thy praise and with thine honour all the day There is no moment of time wherein we are not obliged to Praise and Glorifie God 2. This must be understood of the preparation of the heart without intermission we must cherish that disposition of heart which is necessary for it an habit of thankfulness an heart deeply affected with the Lords Excellencies and Mercies should ever be found in us and never laid aside the Instrument must be kept in Tune though it be not alwayes played upon David saith Psal. 57. 7. My heart is fixed O God my heart is fixed I will sing and give praise There must be a prepared heart or a fixed purpose to Praise the Lord a renewed sense of Gods Favour and fresh experience of his Goodness to us do draw forth this preparation into Act yet
should his Mercy and Truth fulfilled Secondly To Frequency and Constancy therein Frequency in this Duty doth not beget a Satiety and Loathing but rather a greater delight to continue in it But here arise two Questions Quest. I. What Time must be necessarily spent in Acts of Worship and Adoration Prayer Praise and immediate Converse with God Answ. 1. 'T is a Truth that our whole time must be given to God for a Christian is a dedicated thing a living Sacrifice Rom. 12. 1. Now the Beast offered in Sacrifice with all the Appurtinances was Gods a Christian by the consent of his own Vows is not master of any thing After a Vow of all we must not keep back part as did Ananias and Saphira A Christian hath given his whole Self Time and Strength to God 2. Though our whole Time be given to God yet for several Uses and Purposes Gods Service is not of one sort and he is served in our Callings as well as in our Worship Man in Paradise was to dress the Garden Gen. 2. 15. as well as to Contemplate God Common actions may become Sacred by their End and Use. Isaiah 23. 18. And her merchandise and her hire shall be holiness to the Lord. 3. These several Duties must not interfere and clash one with another for Gods Commands are not contrary but subordinate We must not so attend upon Religion as to neglect the service of our Generation as Instruments of Gods Providence nor suffer the Lean Kine to devour the Fat the World to incroach upon Religion 4. The particular Seasons for each Duty are not determined and set down in Scripture 1. Partly Because God trusteth Love and will see whether we have a mind to Cavil and Wrangle and Dispute away Duties rather than Practise them 2. And Partly Because he would leave something to the Conduct of his Spirit and the Choice of Spiritual Wisdom Psal. 112. 5. A good man will guide his affairs with discretion 3. And Partly Because mens Occasions and conditions are different and he would not have his Law to be a snare 4. And Partly Because there are so many occasions to praise God that if we do not want an Heart we will be much and frequent in this Duty 5. Though there be not express Rules there is enough to prevent Carelesness and Loosness God calleth to us in very large and Comprehensive terms always continually and in every thing The Example of the Saints who Night and Day were praising God Paul and Silas at midnight sang praises to God Acts 16. 29. So Psal. 119. 62. At midnight will I rise to give thanks to thee because of thy righteous Iudgments And in the Text seven times a day Besides there are daily solemn services Personal and Domestick to be performed Matth. 6. 11. Watching dayly at my gates Prov. 8. 34. Morning and Evening they were to offer a Lamb Numb 28. 4. 6. There are general hints and limits enough to become love Psalm 71. 14. But I will hope continually and will praise thee yet more and more Enough to keep the Heart in good plight and maintain Faith and Hope in God and keep up a spiritual entercourse of Communion with God by dayly offering up prayers and praises to him Quest. II. Whether it be Convenient to state and fix a time David had his set times so had Daniel and surely all Occasions Opportunities and Abilities considered it may be an help to us and make the spiritual Life more orderly to have set stated fixed times for the performance of this Duty Thirdly To suit Gods Word and Works together Laws and Judgments Rom. 1. 18. God hath revealed his wrath against all ungodliness and unrighteousness Heb. 2. 2. Every transgression and every disobedience received a just recompense of reward Deliverances and Promises fetch all out of the Covenant Psal. 128. 5. The Lord shall bless thee out of Zion that relateth to the Covenant made to the Church This cheeketh Atheisme sweetneth our Duties allayeth our Fears and resolveth our doubts and helpeth us in the delightful exercise of praising God SERMON CLXXIX PSALM CXIX VER 165. Great Peace have they that love thy Law and nothing shall offend them ALL that live in this World find this life a Warfar Iob 7. 1. Much more must the godly expect difficulties and conflicts Psal. 34. 19. Many are the troubles of the Righteous to the eye of Flesh no Condition seemeth worse and more obnoxious to misery then the Condition of those that serve God yet in reality none are in a better Estate what ever happeneth they are at Peace built on the corner-stone which God hath layed in Zion and therefore in all the Commotions and Troubles of the World they are safe This is that which David here observeth In the former verse he had told us that it was his custom to praise God seven times a day for his righteous judgments and now he sheweth the reason namely from the ordinary course and tenour of these Judgments or dispensation of his Providence which was to give peace to them that keep his Law Great peace c. In these Words you have I. A priviledge great peace have they II. The Qualification that love thy Law III. The Effect nothing shall offend them Let me open these Branches the Priviledge is peace and that is threefold First External Secondly Internal Thirdly And Eternal First External in the House the City or Countrey and Societies where we Live in this sence 't is taken Psalm 122. 6 7. Pray for the peace of Jerusalem they shall prosper that love thee peace be within thy walls Now this is not all that is meant here for this is a common benefit though often vouchsafed for the sake of them that love God as Musick cannot be heard alone though intended but to one person yet others share with him in the benefit of it Or if you understand it of his own personal peace or being at amity with men they do not always enjoy that Gods best Children are often forced to be men of Contention that is passively they are contended with and troubled in the world Ier. 15. 10. And therefore the Apostle saith Rom. 12. 18. If it be possible as much as lyeth in you live peaceably with all men 'T is not always to be had but we should indeavour to live in peace with all men Secondly There is Internal peace arising either from Justification Rom. 5. 1 or Sanctification Isa. 32. 17. The Fruit of Righteousness is peace or from Contentment with our condition Phil. 4. 7. By Justification we have peace when God is reconciled and made a Friend By Sanctification we have peace when we walk evenly with God And by Contentment we have peace when our Affections are calmed and rightly ordered or set upon more worthy and noble objects So that we are not troubled at the loss of outward things these are the ingredients necessary to internal peace which is I suppose principally
therefore will be worshipped in Spirit and Truth Iohn 4. 23 24. 'T is agreeable to his spiritual Nature therefore shows and fashions have little respect with him but reality and substance for he searcheth the Heart and tryeth the Reins 't is not the bowing the body so much as the humble affectionate reverence and submission of the soul. God hath appointed service for the Body and so far as God hath appointed it we must submit to it but chiefly for the soul our Worship must be chiefly inward flowing from Grace ingaging the Heart in Gods service Bodily exercise is of little profit that Worship which is most agreeable to Gods nature is most pleasing to him he hath not eyes of Flesh and seeth not as man seeth Iob 10. 4. Therefore external duties without the inward exercise of the Spirit is scarce worthy the name of Worship to God He is not taken with the pomp of Ceremonies and external Observances 1 Sam. 16. 7. For man looketh on the outward appearance but the Lord looketh on the Heart Men are taken with external pomp and formalities they suit with their fleshly natures but the more spiritual the more suitable to God That which you do be it in Worship 't is not done unto God but unto men when the Heart is not in it Col. 3. 23. And whatsoever ye do do it heartily as to the Lord and not unto men Without the Heart all that we do is but a mocking of God giving him the shell without the kernel 3. Because the soul is the principal thing that swayeth the body and stirreth it up to all that it doth it being of itself a senseless block it followeth the disposition and inclination of the Heart I shall make it good in two Considerations First 'T is Fons actionum ad extra And Secondly 'T is Terminus actionum ad intra 'T is the Fountain of all actions that go outward from man towards God and the subduing the Heart to Gods Will is the end of all operations inward from God towards man First Fons actionum ad extra The Fountain of all actions that go outward from Man towards God all natural actions proceed from the Soul or Heart 'T is not the Eye that seeth nor the Ear that heareth nor the Hand that toucheth nor the Feet that walketh 't is the Soul seeth by the Eye and heareth by the Ears and toucheth by the hands and walketh by the Feet So in all moral actions the heart is all Prov. 4. 23. Keep thy Heart with all diligence for out of it are the issues of Life All our actions proceed thence all the evil that we do cometh from the Heart Matth. 15. 19. Out of the Heart proceed evil Thoughts Murthers Adulteries Fornications Thefts False Witness Blaspemies all that we speak and think and do followeth the frame of the Heart This is the burning furnace from whence the sparks fly the occasion of sin may be without but the cause of it is ever from the Heart 'T is the Heart that filleth the Eyes with Wantonness Pride and Fury and the Tongue with Blasphemy Slanders and Detraction the hands with blood So for good Actions Thoughts they come out of the good Treasury of the heart Matth. 12. 35. A good man out of the good treasure of the heart bringeth forth good things The tapp runneth according to the Liquor wherewith the vessel is filled that a man hath laid up in his heart that he layeth out in his Thoughts and Speeches and Actions 't is the heart that enliveneth all our duties and we act ever according to the constitution of our Souls 2dly 'T is Terminus actionum ad intra all Actions inward the aim of it is to come to the heart The senses report things to the phantasie the phantasie represents them to the mind that counsels the heart so in Gods operations upon us his business is to come at the soul Wherefore doth he speak and reason and plead but that we may hear And wherefore do we hear But that Truth may be lodged in the heart or Soul Prov. 4. 4. Let thy Heart keep my Precepts let thy heart receive my Words Ay then Gods Word hath its effect upon us we are never subdued to God till the heart be subdued the Word for a while may stay in the memory and 't is good when the memory is planted with the seeds of knowledge as Children receive the Principles of Religion in Catechismes but the end is not there at length they exercise their Understandings about them when they begin to conceive of what they learned by rote and aftewards they begin to have a Judgement and a Conscience These Truths begin to stir and awaken them but it must not rest there neither it soaketh further and wisdom entereth upon the heart Prov. 2. 10. Ay that was Gods aim to bring the work thither and then the cure is wrought with man Rom. 6. 17. Ye have obeyed from the heart that form of Doctrine which was delivered to you So this is the end of all the operations of Grace that the soul and heart may keep Gods Testimonies so where is it that Christ would dwell when he taketh up his abode and residence in us the Apostle will tell you Eph. 3. 17. That he may dwell in your hearts by faith Till he get possession of the heart all is as nothing he will not dwell in the body only that is the Temple of the Holy Ghost at large there is an Holy of Holies a more inward place where he will dwell he will not dwell in the Tongue or in the Brain Memories or Understandings unless by common gifts But the Heart the Will and Affections of Man are the chief place of his residence there he dwelleth as in his strong Cittadel and from thence Commandeth other Faculties and Members So that the heart is the beginning and ending of the whole work of Religion from thence come all holy actions and thither tend all holy gracious operations 4. 'T is thy hearty Soul-service that will only bear weight in the ballance of the Gospel there may be many defects in the action yet if the heart be right God will accept the Will for the Deed and you will find Comfort in that another day when you most need it Isa. 38. 3. Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart Hezekiah had his infirmities and failings but his heart was upright Heb. 13. 18. Willing in all things to live honestly that 's a Gospel good Conscience and will yield comfort to you God accepts the Will without the Deed but never the Deed without the Will Infirmities may overtake the action but when the heart is unfeignedly set to serve God we shall be accepted We allow grains to true but not to counterfeit Gold the Church pleadeth Isa. 26. 8. The desire of our soul is to thy name and to the remembrance of thee When we follow
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
fleshly Lusts in us which must be mortified more and more and deadned to the Pleasures and Profits and Honours of this World by remembring our great Obligations and Expectations from Christs death and Eternal Life For while any fleshly or Worldly Lust prevaileth with us and is the chief Principle in our hearts we cannot heartily serve God 4. An Heart Acted by Love 2 Cor. 5. 14 15. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead And that he died for all that they which live should not henceforth live to themselves but unto him which died for them and rose again This is the active Principle which sets us a-work with cheerfulness Christ often intimateth that keeping the Commandments is the fruit of Love Ioh. 14. 15. all the expression of our Love to him is turned into that Channel Secondly I come now to the second Evidence and Testimony of his sincerity his Love to the Word I have loved them exceedingly Mark First His Affection I love thy Testimonies Secondly The Degree in the word Exceedingly First From his Affection Note Doctrine That 't is not enough to keep the Commandments but we must love them and that obedience they require from us This Love to the Law is often spoken of in this Psalm therefore there needeth the less to be said now Paul speaketh of this Love as well as David Rom. 7. 22. I delight in the law of God after the inward man The Reasons of the Point I. We can never thoroughly and constantly keep the Law without Love to it 'T is no easie thing to keep the Law of God there needeth much labour and striving Now where there is a sincere Love of the Law of God planted in the heart there will be this striving and endeavouring to Perform it None so sensible of the weight of sin none so active for Gods Glory there is nothing so difficult but Love maketh easie nihil amarum In a Word Labour and Toil proves a Pleasure and pain a matter of Delight where we Love the careful Mother bringeth forth the Child with Pain and Nurseth it up with Toil and Trouble is well enough pleased with her work and cheerful in it because of the Love she hath to the fruit of her Womb and her Child is dear to her Iacob's seven years Labour seemed to be a few daies for the Love he had to Rachel Gen. 29. 29. So God will have us serve him out of Love because nothing is grevious to Love 1 Ioh. 5. 3. It beareth all things suffereth all things Poverty Nakedness Bonds Injuries Labours never tyreth or groweth weary 2 Cor. 13. 7. II. Except we Obey because we Love our Obedience is not sincere and acceptatible 1 Cor 13. 1 2. Though I speak with the tongue of Men and of Angels and have not charity I am become as a sounding brass or a tinkling cymbal and though I have the gift of prophesie and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have not charity I am nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many are frighted into a course of Religion and go on from Duty to Duty out of a Fear of being Damned This is not true Obedience that is done servilely and by constraint These unwilling services which we perform to Christ out of urging of Conscience and fear of Wrath Ier. 2. 27. Which have turned the back unto me and not their face but in the time of their trouble they will say arise and save us They come to God not out of delight and choice but out of necessity and only then Hos. 5. 6. They that did not care for God at other times will then come with their Flocks and their Herds The Spirit of Bondage is clamourous for Duty as the Spirit of Adoption sweetly inclineth to it Many obey God no further than they are forced as Slaves whom nothing but Fear induceth to perform their Masters Command and so do not love the work nor do it for the Works sake III. The next Object to God fit for our Love is Gods Law 't is clear that God is primum amabile the first thing that is to be loved but what is the second surely that which hath most of God in it next after God his Word There is vestigium in the Creature there is Imago in his Testimonies 2 Cor. 3. 18. For we all with open face beholding as in a glass the glory of the Lord The fairest draught and print of God that can be taken his People have his Image but 't is overshadowed with weakness 't is but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the off-set of his Word 'T is the Word that maketh Saints There is the liveliest stamp and print of God his Testimonies lead not only to the knowledge of God but also the Fruition of him Whatsoever leadeth us to the Fruition of God is incomparably better than any other thing therefore if we Love God we must Love his Precepts Love them so as to keep them 'T is the greatest Testification of that Love we can shew to God Use. I. Is to shew us the Reason why so many Miscarry in the Profession of Godliness Many walk in the ways of God for a while but have no sound Love to them either By-ends or slavish Fears forced them into some Profession but they did not love Godliness as Godliness and therefore cannot hold out with God When a Man is Byassed and Poised by his heart to a thing you cannot easily divert and break his inclination that 's a rooted thing others were but forced and forced subjection will not alwayes hold Men are hoping they shall shake of an unpleasing task and where they obey from constraint and the Iron Yoke of Terror they will not long obey Use. II. To press us not only to keep God Testimonies but to love them Let me use some Arguments 1. From its Excellency to Love is more than to Do as to love sin is a greater Evil than to Commit it Gravius est peccatum diligere quam facere A Man may commit sin out of infirmity but he that loveth it sin reigneth in him Practice may be over-ruled a man may do evil that hateth it being overborn by the Violence of a Temptation as Paul saith of himself the evil that I hate that I do So a man may do good that hateth it being influenced by By-ends but our love is our own the genuine off-spring of the Soul 2. The Necessity of it unless we love our work we shall never be the more earnest in the performance of it Nature of its self is unwilling the heart hangeth off till it be poised by Love Reasons and Motives will not do it Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the Law The Commandments of God Cross our Will Profit and Pleasure therefore we need not only
of the Lord. By seeing him in the Word considering him as alwayes present with us the heart is Coloured and Dyed by the Object it often thinketh upon Oh! therefore be perswaded to set the Lord before you For Means 1. To see God aright we need Faith for God is Invisible and invisible things are only seen by Faith Heb. 11. 1. and the Instance is in Moses Verse 27. By faith he saw him that was invisible Many have an opinion that God knoweth all things but they have not a sound belief of it 't is what is owned by the Tongue rather than the heart Cold and dead opinions are easily taken up but a lifely Faith is Gods gift this is a sight not easily gotten 2. We must often revive this Thought for the oftner we think of it the more deeply it is impressed upon the Soul Psal. 9. 17. The wicked shall be turned into hell and all the nations that forget God 'T is not said that deny him but forget him On the other side there is a book of Remembrance for those that thought upon his Name Mal. 3. 16. God takes it kindly when our minds are set a work upon him and upon his Attributes We have every moment Life and Breath and all things from him he thinketh of us and therefore out of a necessary gratitude we should oftner think of God Nazianzen saith twice Naz. Orat. de cura Pauperum Orat. 10. and Orat. de Theol. Orat. 11. We should as often think of God as breathe for we cannot breathe without him and without his continual providential influence we fall into nothing as Sun-beams vanish when the Sun is gone Therefore the Apostle telleth the Ephesians they were in their natural Estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 12. There are two sorts of Atheists they that deny God and they that wholy forget God The latter are more common and the latter sort are described Psal. 10. 4. God is not in all their thoughts Oh what is Misery is this that we have thoughts more than we can tell what to do with all and yet we will not afford God the least share in them He was a cruel man that would cast his provisions and superfluities into the street and deny them to the poor that should let his drink run into the Kennel rather than they should taste a drop of it Such are we to God we know not what to imploy our thoughts upon and yet we will not think of his Name We go musing of Vanity all the day long and be grinding of Chaffe rather than take in good Corn into the Mill. 3. There are certain Seasons when we are bound not only habitually but actually to think of God 1. In a time of Temptation when the flesh being inticed by profit or pleasure or feared by Fears tempts us to do any thing contrary to the Will of God Thus did Ioseph when he might have sinned securely and with advantage Gen. 39. 9. The thoughts of Gods Eye and Presence dashed the Temptation We forget him that seeth in secret and therefore take the liberty to indulge our Lusts can I consider that God looketh on and can do thus unworthily 't is a daring him to his face to go on with these thoughts therefore God seeth what I will now do 't is a seasonable relief to the Soul 2. We should actually revive this thought in Solemn Duties when we come to Act the part of Angels and to look God in the Face Surely God is greatly to be had in fear of all that are round about him it would prevent a great deal of Carelesness in Worship to remember who is the Party with whom we have to do who is speaking to us in the Word and to whom we speak in prayer Heb. 4. 13. All things are naked and open unto the eyes of him with whom we have to do He knoweth how we hear what Thoughts and Affections are stirring in our hearts Acts 10. 33. We are all here present before the Lord to hear all things that are commanded thee of God We come not hither to see and to be seen of men but to see God We are here before God as if God himself were speaking to us God is every where with us but we are not always every where with God but when we lift up our hearts and set him before our Eyes So in prayer when we speak to God we should think of him who is an eternal Being to whom belongeth Kingdom Power and Glory Prayer is called a coming to God we beg his Eyes be open Neh. 1. 6. to behold us as well as hear us Now what an awing Thought is this in Prayer that our Preparations Motions Affections Dispositions Aims are all naked and open to his Eyes 3. When God findeth us out in our secret sins by his Word Spirit and Providence or the Wrings and Pinches of our own Consciences by his Word 1 Cor. 14. 25. And thus are the secrets of his heart made manifest and so falling down upon his face will worship God and report that God is in you of a truth And Heb. 4. 12 13. For the word of God is quick and powerful and sharper then any two-edged sword pierceing even to the dividing asunder of soul and spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart Neither is there any Creature that is not manifest in his sight for all things are naked and open unto the eyes of him with whom we have to do So by his Spirit setting Conscience a-work Iob. 13. 26. Thou makest me possess the sins of my youth Old forgotten sins come to remembrance own God and his Omnisciency in the dispensation When God sets our sins in order before us as if a new Committed So Providence Gen. 42. 21. We are verily guilty concerning our brother c. Afflictions openeth the eyes 't is his Rack to extort Confessions from us 4. Consider upon what good reason God's knowing all things is built his Creation and Providence If he made all things and sustaineth all things surely he knoweth all things in particular for every wise Man knoweth what he doth A Father cannot forget how many Children he hath He that leadeth us by the hand wherever we go knoweth where and how we go Christ knew when vertue passed from him in a Crowd he said some-body toucheth me for I perceive that vertue is passed out from me Luk. 8. 45 46. Certainly God knoweth there is such a Creature as thou art such a Man or Woman of the World knoweth thy uprising and down-lying Psal. 139. 2. Thou understandest my thoughts afar off He knoweth whether we are Laughing Mourning or Praying He that will Judge thee knoweth thee or else he were an incompetent Judge 5. Humble thy self for walking so unanswerably it would trouble us to have our Thoughts Counsels Actions all we think and speak divulged and published All is naked and open to God
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.
designs p. 524 God will not disappoint the confidence which he raises p. 326 Discontent with Gods allowance a Cause of Covetousness p. 256. How to Cure it p. 260 Discord amongst Godly persons whence p. 527. How to remove it How to carry our selves under such circumstances p. 529 Discovery of a mans heart by what he accounts his bondage p. 24 Discovery of a Covetous heart p. 256 257 Discouragement in Gods way by Reproach an Argument of a low Spirit p. 61. 145 Be not discouraged from repentance by the difficulty of it p. 411 Discoursing of God seriously helps to it p. 1067 Discourses evidence the heart and Nature p. 79. 1063 Discourses should be of Gods Word ordinarily p. 1063 1064. They discover what is within p. 1064 What discouses Christians must avoid p. 1064 Disdain of inferiors a notable fruit of Pride p. 520 Disgrace How can we bear Death if not disgrace p. 871. Encouragements under it p. 870 Disingenuity not to turn to God Now p. 409 Disingenuity to be always craving mercy and never returning praises p. 422. 445 Dispensation of Grace is gradual that we may learn to depend on God for daily Grace p. 937 God never dispenced with the 9th Commandment p. 188 Disobedience against God not to turn Now as well as not to turn at all p. 409. Folly and ingratitude in Disobedience p. 349 Distance from sin must be kept P. 658 Distinguishing an Act of the Judgement p. 440 Disposition Vid. Temper Distresses bring us to God p. 29. In deep distresses we may plead with God to interpose p. 819 820 Advice what to do in deep distresses p. 822 The Main thing we should look after is not so much the removal of Gods anger as the renewed sense of his favour p. 903 Distrust of God the first rise of Apostacy p. 587 Distrust of God reproved p. 964 Distrust of Gods providence a cause of Covetousness p. 255 How to Cure our distrust p. 260 Divertisements Holy an excellent mean to Cure heart troubles p. 146. 542 Divertisements of wicked men sinful p. 146 Doing Good 1. A man may do good by chance 2. By Force 3. Out of Design and yet not be good p. 1075 1076 Divine Nature to love the Word for its purity an Argument that we partake of the Divine Nature p. 863 Doctrines of the Romish Synagoge p. 204 205 Dominion of sin ought to be deprecated by Saints p. 918 919 920. What it is Distinctions about it p. 918 919. A great evil ibid. Divisions fomented by the Enemies of the Church 1. Between Christians themselves 2. Between them and their Rulers 3. Between them and their God p. 560 561 Doubting Conscience p. 698 Dread of God useful in many respects p. 811 Drawing near to God What to be considered therein p. 954 955 Dross wicked men are as dross in what respects p. 802 God separates dross two ways p. 804 What required that we are not put away as dross p. 805 Drudgery no drudgery in Gods service p. 851 Dumbness about holy things reproved p. 1066 1067 Dust. The souls cleaving to the dust what it implies p. 156 Duty must be performed in every condition p. 1099 Duty not known no Conscience made of it p. 10 Duty must be kept up with affection p. 914 Duty sweet to a good heart as well as priviledge p. 84 Duty and Mercy must go together p. 910. Reasons ibid Duty and Comfort must go together p. 751 Duties of Religion and Graces of the Spirit fortifie each other p. 95 Duty more our concern then what we may suffer for it p. 147 Duty more considerable then success p. 170. 645. 10â—… Duties which imply not weakness as loving and praising God are part of our happiness p. 891 Whether we are to perform duty in case of indisposition deadness of Spirit p. 222 None are above duties of Religion p. 226 Dying hour giues other Notions of Godliness p. 6. 315 Dying hour Righteousness a great Comfort in that hour p. 816 This Comfort arises 1. From a good Conscience 2. From Gods promises p. 816 willingness to Die and prayer to Live how they are consistent p. â—…3 104 Dying dayly what that phrase importâ—… p. 727 E. EArly seeking God in Prayer viz. in the morning pressed from five considerations p. 923 924 Earnestness of longing for salvation arises 1. From suitableness 2. Experience 3. Our present pressures p. 1088 The end and use of earnest longings p. 1088 1089 Earnestness of the affections not lowdness of Voice makes an importunate prayer p. 899. Means to get it p. 1090 Earnest Prayer comes home laden with fulness of blessing p. 912 Earnest Prayer though private though the answer delayed a duty p. 924 925 Vid. Vehemency Earth wicked men are of the Earth p. 800 Earthly things in vain to seek comfort from them p. 158 Whilst the heart is set on them it cannot be set on God and heavenly things p. 250 Eating the VVord Three things required 1. Sound belief 2. Serious consideration 3. Close application p. 675 676 Vid. Taste Spiritual Edification Of others a great duty 1. In our own families 2. In our converses p. 78. Reasons of it p. 79. 1066. 1067 Education some mens best Reason for their Religion p. 287 Effects of Gods mercy either common or saving p. 517 Efficacy of the Word requires 1. Sound beleif 2. Serious consideration 3. Close application p. 632 Elect are taught of God p. 41 Emblems of the stability of Gods word 1. From the Heavens p. 575. 2. From the Earth p. 582 Encouragement to wait on God from his wonted goodness in former ages Why p. 912 Encouragements to the services of God 1. From the wages at the end 2. The Vailes by the way p. 7. Encouragement to weak Christians to study the Word p. 895 896 Encouragement to go to God 1. From the Covenant 2. Gods affection 3. Our relation to him 4. Our going it self to God p. 821 822 End of Creation seriously to be considered p. 397 378 End wicked men desire the end not the means p. 30 End is first in intention last in execution p. 924 Ends of God in afflicting his People 1. To try them 2. To awaken their importunity 3. To make them sensible of their own weakness 4. To advance his own glory p. 538 End fixed a main branch of wisdom p. 638 End ultimate well fixed will influence 1. Our Company 2. Our business 3. Our Recreations 4. Our Religious duties p. 777 End ultimate in conjunction with the means-p 621. 224 End of Prayer often given when the means is denied p. 167 Ends in Prayer when right are a sure Evidence of success p. 920 As we long for the end so must we desire the Means p. 1091. Reasons of it ibid. 1092 Enemies of God Who Such as forget his Word c. p. 649 Enemies of God are to be accounted our own p. 849 Enemies of the Church how far they may be prayed against p. 523 Word of God
makes wiser then our enemies p. 638. 642 Engagement of the soul to come to God Its usefulness p. 223 Enjoyment and use of a thing how they differ p. 69 Enjoyment of God should be our end and scope p. 573 Enjoyment of God either mediately or immediately p. 71 72 Enlarged heart given 1. At conversion consists in a freedom from guilt and power of sin 2. A particular enlargement given by exciting grace Necessity of an enlarged heart-p 216 217 218 219. Means 220 Enmity of wicked men against the Church p. 882. 729 730. 995 Entertain Gods word How to do it aright p. 887. 888 Entrance of Gods word giveth light how p. 888 889 Envy difference between Envy and VVrath p. 520 Envy strikes at some excellency p. 137. 563 Envy at the prosperity of the wicked checked by the consideration of Gods judgments upon them p. 135 Envy not the comforts of sinners p. 360 Envy makes men undermine others p. 520 Equity the duty should continue whilst we expect Mercy p. 341 Error about Gods word from 1. Presumption 2. Prejudicate opinions 3. A spirit of opposition 4. Carnal affections 5. Superficial apprehensions c. p. 694 695 Error 1. From ignorance 2. Judicial blindness p. 678 679 Error is Natural to us p 184 185. 1101 Error out of frailty or out of pride p. 129 793 Erroneous principles in policy a cause of persecution p. 144 Errors a ground of Apostacy p. 211. 343 Esteem practical of spiritual things p. 677 Vid. Valuation Esteem of the Word motives to get it p. 869. What it is c. p. 872 873 Eternity applyed to keep the soul awake p. 412 All our actions relate to Eternity p. 340 Eternal things to be secured before Temporal p. 403 404 Eternal Salvation longing for it is the duty property of Gods Children p. 1087 Eternal Life makes us willing to submit to Temporal Death p. 1096 Evangelical obedience and legal how they differ p. 11. 15 16 Evangelical obedience accepted it's imperfections pardoned p. 11. 15 16 Events of things confirm the Truth of the Word p. 285 Events of things are not seen do depend on God p. 31 642 Good or bad holy men provided from them p. 643 Everlasting punishment awarded to the despisers of Everlasting mercy p. 874 Everlasting things should be our chief comforts p. 875 Everlasting Covenant p. 875 Everlastingness of Gods Testimonies what it is p. 889 Evidences of Gods favour to be sought earnestly Why p. 920 Evidence of Blessedness Conformity to Gods Law 1. Inclusive all such are blessed 2. Exclusive none but such are blessed p. 6 Evidence of Reason and of the Holy Spirit differ p. 686 Evil speaking very sinful either against Truth or Charity p. 140 141 Whether in any case lawful p. 300 Exact and constant obedience against all temptations Reasons for it p 668 Examples of purity in Gods Word p. 859 Examples are very prevalent especially in evil p. 864 866. 1101 It is no excuse for sinning p. 864 Examples of others fallings a great Temptation p. 790 Example no safe Rule to walk by p. 4. 1075 Examples and instances of Gods goodness should confirm our Faith and Patience p. 912 To take up Religion merely by example no good Ground p. 1075 Excuses for not speedy turning to God vain p. 406 407 Excuses and cavils against keeping Gods Law argue an evil temper p. 1026 Exercise God may exercise his Children with sharp and long afflictions p. 554. 856 God exercises them according to their Reward p. 178 Exercise in Gods Word how p. 151. It encreaseth knowledge and judgment p. 453 Saints are exercised from within and without p. 921 Exceeding great Love to be given to Gods Commandements p. 1048 Expectation its qualifications p. 547 God has more expectations from those that are related especially to him then from others p. 863 Gods people expect deliverance from him 1. What it is to expect it 2. The Reasons for it 3. The singular excellency of it p. 1080 1081 1082. 1083. When it is right p. 1083 Experience of Gods goodness the priviledge of those that walk with him p. 7 Experience of Gods ways a Reason of our desire after them p. 30. 123. It teaches us how ready we are to wander from them p. 61. Reasons thereof p. 61 Experience brings good and sound judgment p. 453 Experience compared with Gods precepts as to getting understanding p. 651 652 Experience of Gods faithfulness in former ages of great use to succeeding ages p. 581. 962 963 Experience proves the good of Obedience p. 789 Experience of Gods grace a great encouragement p. 791 It breeds Confidence p. 166 It is a ground of our valuation of the word p. 492 It begets high thoughts of Gods tender mercies p. 994 External profession and conformity not accepted without the Heart p 236 237 Extremes two extremes we are apt to run into under affliction either to slight or faint under Gods correction p. 884 Two extremes 1. Self-confidence 2. Desperation p. 320 Extremity God permits his people to be reduced to the Extremity of danger p. 944 Reasons 1. To exercise trust 2. To quicken Prayer p. 944 Extremities are to be endured rather then offered against Gods Word p. 733 Eyes the windows whereby sin hath been let in to the Heart proved doctrinally and historically p. 278 279 They are to be watched Great evils from not watching the Eyes p. 279 280 Eye of God an engagement to obedience Reasons p. 1051 1052 Vid. Sight of God It is always on us p. 340 It hath many blessed effects p. 1053 1054 F. FAce of God shining what it implies p. 924 Face of God implies his favour and strength p. 12 Faility of Spirit a Reason of Apostacy p. 213 Fadingness of the World should excite us to look after an Eternal state p. 613 Faculties of the Soul either such as Command or are to obey p. 1103 Failings in the choisest saints p. 11. 17. 1100 1101 1102 p. 336. pardoned to the sincere p. 11. 17. 1106. daily failings and infirmities p. 19. 27 754 How to discern the infirmities of Saints from other men p. 754. 836 How to distinguish them from wilful sins p. 703 When disallow'd they exclude us not from the priviledges of Gods Servants p 846 We must not be too severe upon men failings p. 336 Fainting of Soul from delaying Salvation p. 540 592 Faintings of Spirit 1. Their Nature 2. Causes 3. Kinds described p. 541 542 543. c. Remedies against fainting p. 541 542 c. It s cured by the Word which is 1. A proper 2. An Universal cure p. 183 Fainting argues weakness if not Nullity of grace p. 416 Faintings Twofold 1. Of Dejection 2. Of Defection p. 541 Faith must conquer 1. Our fears 2. Cares 3. Troubles p. 1086 Faith ultimately resolved into Gods Testimonies p. 9 Exprest by terms of motion p. 12 By lifting up the Eyes p. 833 Faiths Excellencies 1. Eminent wisdom in it 2. Nobleness of Spirit it
prayer because we have not the Mercy presently p. 912 913 Awful frame of heart means to get it p. 1002 Fraud and cruelty certain prognosticks of Ruine p. 565 Free-will-offerings must be given to God p. 723 724 Friendship 1. Sinful 2. Civil 3. Religious p. 433 434 Friendship in having all good things Common p. 851 Friendship tryed most valuable p. 418 Friendship of God our security p. 642 237 Fretting of Spirit cured by Thanksgiving p. 421 Fruit of Gods Word is everlasting p. 620 Fruit Holy of Affliction better than deliverance p. 592 470 It must be believed and waited for p. 486 Fruits of Mourning for other mens sins p. 933 Fruition more than expectation p. 787 Fugitives as well as exiles all are by Nature-p 953 Fulness of God not exhausted by giving-p 448 Fulness of Christ and our own wants considered the Means to awaken holy Desires p. 310 G. GAin in Christ more than loss in the World p. 416 Generation one receives the promises that are made good to another p. 580 All Generations have the same Common promises made good to them p. 580 One Generation should report to another what they have found of Gods Faithfulness in making good the promises p. 580 581 344 345 Saints are a generation of such as seek God p. 922 57 58 59 Ghuessing at the World to come is not perswasion of it p. 890 Gifts of God an Argument to seek for more p. 497 Gift of Prayer not so much as the grace p. 903 Giving our selves to God is a debt it is to gain our selves p. 608. It alters the Nature as well as the Use of our selves p. 608 Glory of God is the end of the Grace of God p. 939 1062 Glory not to be given to the Instrument but the chief Agent p. 649 Glory of God seen in his Peoples Deliverance p. 868 Glorifying God 1. By Subjection 2. By Dependance p. 586 Exhortation to Glorifie God p. 1062. Motives ibid. None shall glorifie God in Heaven that do not glorifie God on Earth p. 1095. Two Reasons why we are to aim at Gods Glory above all things p. 1097 God the best Master he doth good to his servants p. 442 443 444. God the first Cause last end cheifest good p. 1 383 He only makes blessed and shews who is so p. 3 Living to him what it denotes p. 6 He writes his Law in the heart p. 10 He will not be our God unless we make him our Guide p. 10 God blessed in himself and needs nothing to add to his blessedness p. 71 He is willing to Communicate his blessedness p. 71 470 471 God's love to us is Bounty ours to him Duty p. 421 God engages to be 1. An Advocate 2. A Redeemer 3. A Fountain of Life to his People p. 972 God is eternal what that is how proved to be so By Scripture 2. By Reason p. 567 384 Gods Wisdom Power Mercy are Eternal p. 568 He sheweth himself Eternal 1. As a Governour 2. As a Benefactor-p 569 God is true 1. In Promises 2. Precepts 3. Threatnings p. 578 God considered 1. As our absolute Lord. 2. As our Governour and Judge p. 934 God is to be feared 1. For his Mercies 2. His Judgments p. 810 Vid. Goodness of God Vid. Power of God Vid. Wisdom of God God bears much affection to Man as his Creature p. 497 Mercy is 1. Natural 2. Pleasing to God p. 319 320 Godly Men continually in danger in respect 1. Of the Soul 2. The body p. 764 The more others despise the more godly men prize Gods ways p. 862 Godly man described by two properties 1. Fear of God 2. Knowledge of his Word p. 527 Fellowship with the Godly a great happiness p. 527 Gold put for all Worldly Comforts and Profits p. 861 Reproof to them that prefer Gold before Gods Word p. 493 Good-men and bad-men exercise one another p. 863 Good the chiefest good should be sought with our chiefest care love delight p. 13 We should desire deliverance no further then as good for us p. 823 Good brought out of evil by God p. 424 824 Cheifest good and last end should influence all our Actions p. 777 Good God is good of himself and doth good to us p. 470 He doth good to his Servants why p. 442 443 It becomes them that have to do with God to have a deep sense of his goodness p. 470 Vid. Do good Goodness 1. Temporal 2. Spiritual 3. Eternal p. 825 Goodness in God threefold 1. Natural 2. Moral 3. Beneficial p. 470 471 Goodness of God to his Creatures ground of hoping for spiritual Mercies p. 438 Goodness of God manifested 1. In Creation 2. Redemption 3. Providence p. 472 368 369 370 438 Gospel called a Testimony because therein God hath Testified how a sinner may be pardoned c. p. 8 The Gospel offers life now and hereafter will Accuse for refusal of it p. 9 It teaches us how we may be blessed in the enjoyment of God p. 72 Gospel reveals eternal Life Nature hath some guesses at it the Law some shadows of it p. 571 Gospel sheweth that we are lyable to eternal Misery p. 572 Government of God encourages to Commit our selves to his protection p. 806 Government of God Moral and Natural p. 585 Natural government either ordinary or extraordinary p. 586 Government of God natural extends to all Creatures 1. Caelestial bodies 2. Angels 3. Winds Seas c. 4. Diseases c. p. 586 Daily Grace necessary on many accounts p. 915 916 917 918 Great grace needful because we know not how long Trials may last p. 837 Vid. Covenant of Grace Grace habitual and actual p. 778 241 242 243 Quest. Whether real Grace can make men proud p. 521 Grace turns Punishments into medicines for sin p. 147 462. It must be always working p. 339 One Act of Grace makes way for another p. 246 461 It is but weak in the best p. 835 Grace preventing grace p. 15. Grace discovers it self where it is p. 19 20 Supporting Grace p. 788. Grace preventing working and co-working p. 181 Grace preventing gives To Will Grace assisting to Do p. 29. God does All in the work of Grace p. 221 241 242 All Grace as to kinds infused at once p. 35 All Grace comes in by the understanding p. 172 Grace confirming as necessary as Converting p. 778 Grace justifying takes away the condemning power Grace sanctifying the Reigning power Grace glorifying the very being of Sin p. 681 682 Qualifications of those that sue for Grace p. 499 Gracious Souls find more joy in Gods way than in all Worldly things p. 83 They take occasions to employ themselves in holy things p. 931 932 Gratitude the bond of duty to the fallen creature p. 421 Grief at the violation of Gods Law a sign of true Zeal p. 854 348 Grief worldly causeth Death p. 590 It must not be smothered p. 158 Grieve not the spirit p. 1107 Groans of the Spirit distinguished from the eructations of
the Flesh p. 899 Grounds of love to the Word the most noble is the words purity p. 863 Grounds of Faith and Obedience p. 939-940 Guidance of God to be submitted to if we will have him to be ours p. 10 Guilty Creatures cannot immediately enjoy God p. 14 Guilt makes us jealous of God p. 473 H. HAbitual and actual reign of Sin p. 919 Hand of God notes the power of God p. 1070 Our Mercies are in the hand of God p. 513 Happiness of the Saints not in this World p. 867 Happiness as well as Honour to be Gods Servants p. 850 Happiness mistakes about it 1. Some mistake wherein it lies 2. Others mistake the way that leads to it 3. Some are indifferent in the use of means leading to it p. 2 29 30. Mistakes herein very dangerous ibid. Many would be happy that would not be holy ibid. Happiness of Saints that God is near them on all occasions p. 948 Vid. Blessedness Hardness of heart from delaying Repentance p. 405 by converse with wicked men p. 775 prevented by acknowledging Mercies p. 445 from neglecting answers of prayer p. 906 Wicked men harden themselves 1. From Divine Patience 2. Divine Mercy p. 938 Harmony between the Spirit Scripture and Grace p. 66 Harmony between Gods work and our Duty p. 66 Harmony between the Word and Spirit in teaching us p. 74 Hasty we are apt to be hasty with God p. 836 Hatred of God under the Notion of a Iudge not as a Preserver p. 756 Hatred of sin when it is right p. 100S it is twofold ibid. Hatred of the World against Christians because God loves them p. 882 883 Hatred of sin 1. The Kinds 2. Causes 3. Effects of it p. 877 878 879 1006 1007 1008 Hating of sin as it is sin p. 659 660 679 680 683 It is a Character of those that are good-p 680 681 877 None hate sin but they that hate all sin p. 683 Hearing the Word without practice not sufficient p. 318 Hearing Prayer God may hear when he does not answer p. 901 Heart Tender heart soon affected with Gods judgments p. 810 Means to get a tender heart p. 933 Heart purity of heart the internal principle of good Actions p. 8 The Word of God to be laid up in the heart p. 9 What a Mans heart is that the Condition is p. 486 Heart what it implies 1. The Mind 2. The affections p. 9 God will be sought with the whole heart p. 15 236 393 Half-heart what it is p. 393 239 Whole Heart what it is it implies 1. Extension of parts 2. Intention of degrees p. 15 16 Examine whether we give God the whole Heart p. 239 Why God will be sought with the whole heart p. 15 16 58 59 902 236 237 238. Motives p. 239 God enclines the heart and man inclines his own heart how p. 46 751 251 Vid. Inclination Heart enclined to keep Gods Statutes what it is the necessity of it p. 752 753 God requires the Heart in his service p. 236 237 Heart its bent towards the Word how expressed p. 122 Heart must 1. Be drawn off from the Creature Self and Sin 2. Drawn unto God p 373 374 Vid. enlarged heart Heaven the belief of it a great support under the Terrors of this World p. 310 Heavenly things Motives to press after them p. 1089 1090 Heavens an Emblem of the stability of Gods VVord p. 575 Help and Hope when delayed we may complain to God p. 551 Help to be sought of God in heavy troubles p. 158 To be sought of God to encline our hearts to Gods statutes p. 46 Height when is iniquity come to its height p. 858 859 Hell a worm that never dies a pit that hath no bottom a fire that shall never be quenched p. 861 Help in straits may be expected by them that make a Conscience of Gods Commandments p. 1079 Heritage denotes 1. The substance of our portion 2. Our right to it 3. The tenure by which we hold it 4. Our actual possession of it p. 741 742 743 Gods testimonies are 1. a full 2. a sure 3. a lasting Heritage p. 741 742 743 Marks of one that hath Gods testimonies for his Heritage p. 746 747 Consideration to move us to take Gods testimonies for our Heritage p. 748 749 Heirs of the promise rejoice in each others company and in each others mercies p. 501 502 Reasons of it p. 502 503 Hiding Gods word in the heart what p. 63 64 Why Gods word must be hid in our heart p. 64 65 Great advantages of hiding Gods word in our heart in seven particulars p. 65 How we may hide it in our hearts 1. By meditation upon it 2. Receiving it in the love of it p. 67 Hide Gods word not as a Talent in a Napkin but as Gold in a Treasury p. 76 Gods hiding his commandments from us is his not opening our eyes to see into them p. 119 Hieroglyphick of the Egyptians p. 432 Hiding place God is a hiding place to his own It implies many things for their comfort 1. Secresie 2. Capacity 3. Safety 4. Consolation p. 765 766 Hinderers of preaching the word great judgments threatned against them p. 336 Holiness in God is his essence in us a quality p. 859 It 's a means of maintaining communion with God p 389 Holiness negative and positive p. 17 18 22 Not enough to avoid evil but we must do good p 22 Reasons and Uses thereof ibid. Holiness of life is oft made a scorn by carnal men p. 337 It 's better than wisdom wisdom better than strength p 928 Honesty in our dealings with others directions about it p. 817 Honest heart one sign of it is when a man fears to offend and cares to please God p. 478 Honour great honour to be Gods servant p. 101 849 850 To be dishonour'd for Christ's sake p. 311 Horrour at mens forsaking Gods Law argues 1. A due sense of sin 2. Of Gods wrath 3. Of the truth of the threatnings 4. The effects of sin p. 351 It proceedeth from a good cause p. 351 352 Hope teaches us to purifie our selves p. 18 And to obey Gods Commandments p. 1035 1040 Hope and help when delay'd we may complain to God p. 551 Hope and obedience much praised little practised p. 1035 Hope in Christ consider what we have of that hope p. 399 Hope keeps the soul alive under faintings how p. 542 543. What Hope is p. 1036 Hope keeps us from being utterly overcome p. 337 Hope and faith their difference p. 543 Hope its excellency and certainty it causeth earnestness to be delivered out of the trouble and yet patience under the trouble p. 543 827 Hope nourished by the word of God p. 544 927 Hope from worldly things causeth shame p. 786 Hope true and false distinguished p. 786 1036 1. False hope is not built on God 2. It is slight and superficial 3. Dead and cold 4. Weak and inconstant 5. Lazy and Ioitering p. 787 True hope
are they that are right in the main p. 1106 Maintain God will maintain us whilst he has work for us p. 643 Malice seeks the destruction of Gods people p. 943 Malice is industrious diligent vigilant p. 943 Whence it is against the righteous p. 736 Man a straying creature p. 462. 62. 1100. Vid. Wandering A weak mutable creature p. 47. 836 His strength lies in God p. 47 He is Gods workmanship both as to body and soul p. 494 He is so now as well as in the first Creation p. 495 He was made to serve his Maker p. 496 He is not now what he was at first p. 496 Man the word used for 1. Distinction 2. Aggravation 3. Lâ—…mitation p. 921 Manner of obedience regarded by God as well as the matter p. 26 27 233 Martyrdom greedily affected by the Primitive Christians p. 852 Maxims of true wisdom nine p. 645 Mean and low condition ordinary to them that love God why p. 867 It renders Gods people lyable to mockings p. 869 Mean and low gifted Ministers not to be despised p. 649 Meanings and general intentions not enough p. 208 Means in the use of means we are to wait for grace-160 Choice of proper means a part of wisdom p. 638 Means to attain true blessedness 1. Take the Word for your Rule 2. The Spirit for your Guide 3. The Promise for your Encouragement 4. The Glory of God for your end p. 6 Means relate to the end p. 321. 639. 1041 Private as well as publick to be used p 648 Means diligently used an evidence of respect to all Gods Commandments p. 36 Means of comfort not to be separated from the God of comfort p. 599 Means of Grace their continuance uncertain p. 404 They cannot work without the principal agent 600 Means indirect to get out of trouble p. 542. They that use them forfeit Gods protection Ibid. Means of conveying comfort the Word Promises Means of receiving comfort faith and prayer p. 514 Measure the precepts of God are the measure of our lives p. 792 Measure of good and evil 1. Wisdom of God 2. It s respect to the chiefest good c. p. 482 483 Measure all things in respect to the world to come-492 Mediator God only found in a Mediator p. 14 God measures to us as we to him p. 648 Mediation of Christ they blessed for whom he mediates p. 10. Christ mediates for none but those that keep his Word Ibid. Meditation often finds what prayer missed p. 13 14 Required to a serious course of obedience p. 322 Reasons of the necessity of Meditation p. 322 634 Meditation upon God a means to prevent vain thoughts p. 763 634 Meditation is threefold p. 648 Meditation causeth delight and delight Meditation p. 89 It causeth love to the word love to meditation 630 Meditation in order to practice p. 89. It 's twofold 1. Occasional 2. Set solemn and fixed p. 90 Meditation fixed or stated is either 1. Reflexive or 2. Direct Meditation Direct Is either Dogmatical or Practical p. 90 91 Meditation its excellencies p. 525 526 91 92. 630. 649. 929. 930 Meditation works on the soul when cursory reading operates nothing p. 147. 890. 632. 929 Meditation on eternity its use excellency-p 572 573 Meditation on Gods word its usefulness p. 576. 631 632 634 638. 929 930 Three sorts reproved for not rightly meditating 633 It is a profitable duty 1. To our natural faculties 2 To our graces 3. Our duties 929 930 Meekness of spirit in suffering glorifyeth God p. 148 Meekness a qualification of those that expect counsel from God p. 155 Memory strengthned 1. by the impression that truth makes on the soul. 2. By the concernment of the soul about those truths p. 600 601 Mercenary spirit to love Religion for its portion and not for it self p. 866 Merit in the creature none why p. 838. 937 Mercy described under several notions p. 316 Mercy bespeaks praise p. 42. How to obtain it p. 319 Mercy what it is p. 516 Mercy of God misapplied one of the sinners vain excuses for not speedy turning to God p. 406. Mercy shewn in Creation c. p. 438 Mercy the cause of all Gods gracious dealings with us p. 394. 905 Mercies are to be heightned by considering their circumstances p. 423 They are to be expected according to the tenor of the promise p. 317 New mercies call for new thanksgivings p. 420 Mercy and fidelity are Gods great glory p. 579 Mercy general and special p. 512 Mercy when we find mercy our care should be to walk worthy of it p. 169 Great and tender mercies are in Iehovah p. 990 991 Mercy moved by misery p 158. 165. 314. 318 Mercy the best plea of Saints why p. 838. 937. 905 Mercy Gods great argument to do us good 315. 318 319 Method of God in begetting grace p. 659 Method of God in bringing a sinner from under the Covenant of Works to the Covenant of Grace 910 Method of God to encourage his servants by shewing his favour Objections answer'd p. 910 911 912 Midnight praising of God at midnight p. 425 It argues 1. Ardency of Devotion 2. Sincerity which God sees in secrecy 3. Preciousness of time 4. Value of spiritual Exercises above natural refreshments 5. Reverence of God in secret Adoration p. 425 426 Miscarriages of soul by murmuring despondency-29 Mind enlightned will check us for sin p. 685 Mind true Christians are always like minded but not always like affectioned p. 674 Miscarriages of professors most shameful p. 215 Mischief God brings mens mischievous plots upon their own heads p. 564 What must we do that we may not miscarry 1034 Ministry necessary though the Scriptures be clear why 1. It 's Gods institution 2. It serves to vindicate and explain truth 3. To apply Generals to particular cases c. p. 695 696 Misery moves mercy p. 158. 165. 969. 512 Mistakes very common and very satal about 1. Misery and happiness 2. Wisdom and folly 3. Bondage and liberty p. 301 Mixture of corruption in our vexation and anguish about outward troubles p. 884 Mockings Gods people liable to them in their low estate p. 869 They are very grievous to flesh and blood-869 339 We must persevere against mockings Reasons p. 339 340. Directions p. 341 Mocked God is not mocked p. 903 Moderation of desire sorrow fear how p. 617 618 Moderation of afflictions promised p. 541 Moderation in the use discover'd by submission to the loss of worldly things p. 257 Monarchies four great ones of the Babylonians Medes and Persians Graecians Romans p. 580 Moods reproof of them that are only Religious in good moods p. 342 Moods and pangs of love to Gods word may be in a carnal heart p. 862. 904. 214 Moods and pangs of Religion whence they proceed p. 451. No good ground of Religion p. 1075 Moral Law still obligatory to Christians as a Rule 845 Morning Vid Early Mortification of the flesh the first step to obedience p.
deliver his people from them p. 560 561 562 Property of wicked men to be plotting mischief 738 Plotting mischief exceeding sinful on many accounts Ibid. Policy Civil policy is not opposed by Christs Kingdom and liberty of Gospel-worship p. 144 Popery three grand evils in it 1. Universal Soveraignty 2. Absolute Supremacy 3. Infallibility p. 203 204 Portion of believers is full lasting sure Sure because 1. Confirmed by Gods word and Oath 2. Cannot be wrested from them by violence 3. Shall not be wasted by their own prodigality p. 743 744 Portion of believers is not in this life p. 867 Portion a double notion of the word p. 381 God alone is the godly mans portion p. 382 383 384 385 386 387 388. Whether God be our portion p. 389 Power and faithfulness oft engaged for desence p. 790 Power of Gods word is wonderful in what respects p. 884 885 Power 1. Natural 2. Moral from God p 308 Power of God seen 1. In preserving his Saints in dangers 2. In over-ruling all accidents for their benefit p. 729. Seen in Providence p. 368 369 370 Practise the end of giving forth the word as a light 690 Practice the end of all teaching p. 231 Practice without it the hearing knowing liking of the word are nothing p. 10. 41. 318 319. 690 To approve love delight in commend c. Gods ways without practice profits nothing p. 318 219. 452. 690 691 Practical holiness the way to encrease in spiritual understanding p. 656. why Ibid. 657 Practical knowledg is 1. Directive 2. Perswasive p. 173 Prayer of faith is the voice of Gods Spirit p. 326 Prayer and faith must be conjoined p. 790. 904. 923 Faith set on work in prayer p. 317. 514 Prayer oftentimes a better Vindication of our innocency than an Apology p. 136 An excellent mean to persevere p. 789 790 It 's a duty proper to the best of Christians p. 535 It 's excellencies p. 12. Private and publick prayer p. 921 It supposes our impotency emptiness c. p. 29 It is an excellent remedy against pride p. 521 Prayer doubled argues great sense of sin and mercy p. 515 Prayers sluggish p. 29. 899. Prayer must be join'd with hearing p. 57. Vid. Sincere prayer With purposes of better obedience p. 919. Reasons Ibid. We must be the same out of prayer that we are in prayer p. 904. Vid. Business We must be more affectionate in prayer for Heavenly and spiritual than earthly things p. 904 Precepts must be turn'd into prayer p. 28 Fit matter for prayer p. 479 How we may know whether what we pray for come from the temper of the heart in four particulars p. 479 In what manner we are to pray p. 480. 909 923 What are the grounds of prayer p. 480 It must be continued under the sorest afflictions 716 Praise unseemly in a wicked mans mouth p. 43 Praise belongs to God especially for his loving-kindness p. 940 Praise and Blessing how they differ p. 70. 1014 Why we are so backward to praises p. 1019 Praise and faith live and die together p 420 Matter of praise p. 1016 1017 Praises continue in Heaven p. 42. 1014 Praising God a profitable duty p. 445. 1015 Praising God 1. The Nature 2. The Grounds 3. The Formality 4 The fruit of it p. 1014 1015. Motives to it p. 1015 We must not cease to praise God p. 1016 1017 1018 Precepts Gods precepts must be turned into prayer-28 Vid. Commandments Testimonies Statutes c. Precepts of God to chuse them implys 1. Deliberation 2. Esteem 3. Inclination 4. Resolution 5. Delight p. 1071 1072 Reasons why they are to be chosen p. 1073 Preachers Teachers c. are to preach Gods Word only and wholly p. 77 Predominant sin p. 19 Prodominant love to Gods Commandments p. 1048 1049 Prejudice against God removed by consideration of his Goodness p. 474 Prejudice one great cause of Persecution p. 144 Prejudices lye more directly against the means of Salvation than Salvation it self p. 2 Why men are prejudiced against Holiness p. 70 How to remove prejudices p. 304 Prejudices against Obedience answered by Gods Soveraignty p. 25 Prejudices cause discord amongst Gods people p. 528 They are a cause of error about the word p. 694 Prepared for all events and conditions wisdom p. 644 Prerogative of God to kill and make alive p. 1094 Present things not to be too mucâ—…â—…ored upon p. 546 Present state imperfect p. 1090 Preservation of life is to give 〈◊〉 our life twice over p. 1095 Presumption a rock to be shunned p. 47 48 It renders us incapable of grace and pardon p. 320 It forfeits Gods assisting grace p. 782 The discovery and cure of presumption p. 47 48 It 's a cause of error in judgment p. 694 Presence of God with us in our houses of clay and our Presence with God in the Mansions of glory the best comforts of a Christian p. 514 Pride makes Persecutors p. 517. 563 Discovery of Pride in three things 1. In envying those that are more excellent 2. In contending with Equals 3. In disdaining of Inferiors p. 520. 563 Cure of Pride by three things p. 521 Pride renders not to God according to his benetsfi p. 44 It is abated by the rigor of the first Covenant p. 15 Pride is either Moral or Spiritual p. 129 It is an enemy to knowledg p. 454 The worst sort of Pride to err wilfully from Gods Commandments p. 128 129 130 131 It opposes 1. The Authority 2. The power of God p. 130 It is discovered by impenitency and obstinacy p. 129 829 It is cured by reproach p. 138. 295 And by a sense of our own emptiness p. 243 Priests all Christians are Priests to God p. 721 722 723 Principal mercies promised absolutely others conditionally p. 510 Principles by which we are acted the most considerable thing in our actings p. 760. 791 Principles of Obedience true and false some rotten some less evil some tolerable some purely Evangelical p. 791 863 865 Principles evil 1. Example 2. Force from fear of God or men slavish 3. Bad Designes p. 1075 1076 Privilege and duty of the godly p. 918 919 837 Private prayer p. 921 Vid. Business Private spirit p. 9 Private Christians are to confer of not to preach Gods Word publickly p. 77 78 Whether they are to study Controversies and how far p. 196 Prize the Scriptures why p. 645 Profane persons who p. 1045 Profession of the truth twofold p. 306 Profession of Christianity upon terms of losses d. 415 It is necessary why in what manner how far p. 332 333 Profit by the word of God comes from the grace of God p. 72 And from owning the word as righteous and faithful p. 939 940 Progress of sin 303 Promises should be our delight before their accomplishment p. 081 Promises our encouragement in walking with God p. 6. 29 They go hand in hand with precepts p. 28. 742. 458. 338 They give more comforts than arguments drawn from
the precepts of the Word is better than understanding gotten by long experience It is better in four regards 1. It is more exact Our experience reacheth but to a few things but the Word of God reacheth to all cases that concern true happiness The Word it is the result of God's wisdom who is the ancient of days therefore exceeds the wisdom of the Ancients or experience of any Man or all Men. God is more ancient than they sees all things that have been are and shall be at one view and sight and therefore if he will give us a Rule certainly that 's more than all our experience Experience will shew us the evils of this world and give us some Rules to escape it but the Word of God tells us of evils in the next and that with more persuasiveness and evidence than if one came from the dead and had been wallowing in those devouring flames that had been kindled in the other world Luke 16. 30 31. There is more exactness and compleatness in this Rule than possibly can be in Experience 2 Tim. 3. 17. The Word 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 By the Man of God is meant the Teacher the Prophets are call'd Men of God and the publick Teacher is the Man of God If there be enough to furnish the Teacher to every good work surely there is enough to furnish the Practiser There is enough to furnish the Man of God who is to consult not only for his own private necessity but the necessities of others 2. As it is a more exact so a more sure way of learning wisdom whereas experience is more uncertain Many have much experience yet have not a heart to see and to gather wisdom from what they feel Deut. 29. 2 3. Ye have seen all that the Lord did before your eyes in the land of Egypt Yet the Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day They saw it that is had experience of it yet not an heart to improve it Psal. 49. 13. This their way is their folly yet their posterity approve their sayings The Father he gets an Estate when gotten it he thinks to enjoy it God takes him off their Posterity lives by their carnal Maxims and do not profit by their experience Though they stand upon the Graves of many that made a great busle in the world to compass their worldly ends yet they are never the wiser for all this therefore it is a great advantage to have a stated fixed Rule to our hands to have a Rule of Wisdom and Principles given us by God himself wherewith to steer and guide our course 3. 'T is a safer and cheap way of learning to learn by Rule than to come home by weeping cross and to learn wisdom by our own smart Experience is too expensive a way and if we had nothing else to guide us into how many thousand miseries should we run how would a Man's life be expos'd to inevitable hazards and soul-dangers And if by chance he should get out of the snare which is uncertain yet the taint of former practices will remain in him a long time therefore 't is God's mercy he will teach us by Precept rather than by Experience that he doth not teach us as Gideon taught the men of Succoth by bryars and thorns but that we may learn wisdom at a cheaper rate If we were only to know as God saith of his People Ier. 2. 19. Thine own wickedness shall correct thee and thy backslidings shall reprove thee when we had smarted for it this were an expensive costly way But if we will hearken to God's Precepts all this smart and trouble and bitterness of affliction may be saved therefore the Precepts of God are better 4. The way by age and experience is a long way and so for a long time all a Man's younger age must needs be miserable and foolish Now here you may come betimes to be wise by studying the Word of God Prov. 1. 22. How long ye simple ones will ye love simplicty and ye fools hate knowledge It concerns a Man not only to be wise at length but to be wise betimes The foolish Virgins were wise too late but never any were wise too soon therefore surely that 's better which will make us wise betimes as soon as we come to be expos'd to dangers In these respects he that applies himself to God's Precepts will get more wisdom than he that gets wisdom by age and experience he hath it in a shorter way a safer way a less expensive way and in a more certain and exacter way Use 1. To reprove the folly of Men that will not take God's directions but will be trying Experiments at their own cost As Solomon gave out his heart to a critical search he would find where happiness and comfort was and at length was forc'd to come home by weeping cross to the fear of God and keeping of his commandments This is the whole of Man he had tried pleasure profit and all things The Prodigal would be running out of his Fathers house and we all would be trying because we will not take God's Word God hath given his Word here to Man we need not search elsewhere and it 's a thousand to one that when you are trying that ever you recover your selves out of the snare here or there a Man returns I found them saith Solomon but there are very few and therefore as the Prophet saith Ier. 31. 32. How long wilt thou go about O thou backsliding daughter Why do you compass about there 's a shorter way to true happiness if we had a heart to take it O but we must have our swing and our scope and then come home by shame and sorrow Mat. 11. 28. Come to me all ye that labour and are heavy laden Mark they that come to Christ not only laden with their sins but weary with vain pursuits But this is the fashion of Man to be running about to be wearying himself and contract weariness and thirst as the Prophet speaks Ier. 2. 13. Use 2. To recommend the study of the Word O Christians God hath provided for us better than the Heathens who were forc'd to hunt up and down to find a spark of wisdom here and there it is all brought home and suited to your hands in the Word of God there 's more wisdom to be gotten there for the guiding of your affairs and course of life in order to true happiness than by age and long experience you can possibly reach Two ways doth this appear 1. Because the Word doth sufficiently instruct us in our duty Prov. 2. 9. Then shalt thou understand righteousness and judgment and equity yea every good path Then when when you give up your selves to God's direction and take the Law from