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
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
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
which they will bring upon themselves should afflict us Thus the Apostle Phil. 3. 18 19. Of whom I have told you often and now tell you weeping that they are enemies to the Cross of Christ whose end is destruction To see Men goe by droves to Hell it should work on our Bowels if this brought Christ out of Heaven to dye for Sinners surely this should make us sadly resent their Condition 4. This produceth good Effects it is a disposition of great Use and Profit to us 1. It deterreth us from sinning our selves and so we are kept from being tainted with the Contagion of evil Examples for what we mourn for in others we will not commit our selves The Heart is made more averse from Sin every day by this Practice whereas those that take Pleasure in the Sins of others do the same things Rom. 1. 32. consent with them to dishonour God and so howle among the Wolves as the Latin Proverb is but when this is a Trouble to us it maketh us avoid their Example notwithstanding Terrours and Allurements to the contrary Terrours from the angry World who cannot endure that any should part Company and Allurements from our commodious living among the Offenders Thus Lot scaped in Sodom because his righteous Soul was vexed and Noah was upright in his generation because he reproved the Deeds of the Wicked 2. When we see their Punishment in their Sin and fear a Storm when the Clouds are a gathering it puts us upon Mourning and Humiliation which is a necessary Duty in evil times Ier. 13. 17. If you will not hear my Soul shall weep in secret places for your Pride None do so feelingly bewaile the Sins of the Times as those who have a tender holy Heart affected with God's Dishonour and Compassion over the Souls of Men. Others do personate a Mourning and act a part in a Fast as the mourning Women among the Iews did at Funerals or as the Boyes in the Streets would act their Festivities and Lamentations Matt. 11. 16 17. Whereunto shall I liken this Generation It is like unto Children sitting in the Markets and calling to their fellows and saying We have piped unto you and ye have not danced we have mourned unto you and ye have not lamented therefore it is of great use to us to get this frame of Spirit 3. It maketh us more carefull to reform others so far as it lieth within our Power Certainly without this Disposition a Man will never seek the Conversion of Souls for which Christ dyed but have it once and then you will take all occasions to doe good to the Souls of your Children and Relations and Neighbours When Paul was stirred in Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exasperated within himself because he saw the whole City given to Idolatry He disputed with them daily in the Market-place and took all Occasions to reclaim them So if you were affected with the evil of Sin horribleness of Wrath certainty of the Word of God and the Bane that cometh to any Society by having the Wicked amongst them would you let your Children and Servants or Friends go on in a damning Course would you not have Compassion on them and pluck them out of the Fire Surely this should be the temper of every Minister when he hath to doe with Sinners that his Ministry may not be a sleepy Ministry of every Parent and Householder that all under his Roof may be found in the way of the Lord of every Christian towards his Friends 4. It justifieth our Zeal in reproving Surely Reproof had need to be managed with great tenderness and Compassion that it may not seem to flow from hatred and ill-will to the Persons reproved nor from Petulancy of Spirit nor a desire of venting Reproaches but from pure Zeal to the glory of God grief to see him dishonoured Souls in danger to be lost or hardened through the deceitfulness of Sin therefore holy Men in their sharpest invectives against Sin or oppositions of it have always mingled Compassion Mark 3. 5. Our Lord looked about with anger being grieved for the hardness of their hearts There was more of Compassion then Passion in our Lord Iesus Christ he was angry but grieved So Paul when he disputed earnestly against the Iews yet telleth us Rom. 9. 2. I have great heaviness and continual sorrow in my heart as much Love to the Persons of his Country-men as Zeal against their Errours So flens dico I tell you weeping they are enemies to the Cross of Christ Phil. 3. 18. Though he discovereth them to be Enemies to the Cross of Christ yet he wept for their sakes and the Churches sake 5. Those that are grieved and troubled even to some degree of horrour and trembling of heart for the prevailing of Iniquity in those Places and Persons among whom they live are delivered from the common Judgment So 2 Pet. 2. 7. He delivered just Lot vexed with the filthy conversation of the Wicked and those that mourned and sighed for all the abominations which were committed in the midst of the Land were marked out for preservation The Lord hath a special care of them in times of publick Calamity Use 1. Is of Reproof it condemneth 1. Them that take pleasure in nothing so much as in the Company of the Ungodly where they hear God dishonoured his Laws broken if they were horribly afraid of the Wicked which forsake God's Law how could this be All Conversation with the Wicked is not forbidden for then we must go out of the World and to some we are bound by the Law of Necessity or some civil and religious or natural Bond yet we are to eschew all unnecessary and voluntary Fellowship and Familiarity with them Psalm 26. 4. I have not sate with vain Persons nor gone in with Dissemblers So Prov. 22. 24 25. Make no friendship with an angry man and with a froward man thou shalt not goe Lest thou learn his ways and get a snare to thy Soul Certainly we are not to delight in the open Wicked as the onely Company that is pleasant to us for what can a tender Christian get among them but a wound to his Soul 2. Those that are not affected with their own Sins much less with the Sins of others It is but a deceit of heart to declaim against the Sins of the Times and not to mourn bitterly for our own Sins This is to translate the Scene of our Humiliation and to put it far off from our selves Surely that Grief will be most pungent and afflicting which doth most concern our selves and we know more by our selves then possibly we can by other Men therefore we should often think of the Merit of our own Sins their hainous Nature their dreadfull Consequences if God be not the more mercifull to keep us humble and thankfull Use 2. Is to perswade us to be of this Temper to be deeply affected when we see God's Laws broken It requireth 1. The general Grace
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
before them all saying I know not the man Or when we take any sinful course for temporal safety as when David seigned himself mad before Achish 1 Sam. 21. 13. Or when our spirits are fill'd with passion against the instruments of our trouble and with uncomely heats as Peter drew a Sword in a rash zeal and had no thanks for it but a Rebuke from Christ. Or when we suffer in a heartless and uncomfortless manner as God's children sometimes are in dejections of spirit David took notice of his drooping and disconsolateness Psal. 42. 5. when he flitted up and down in the Wilderness and pursu'd with Saul's Army he had his droopings and discomforts in these Cases we forget the Word of God 2dly To press you to courage and constancy in a time of danger to endure all Extremities rather than do any thing against the Word of God Here I shall inquire 1. What is this Christian Courage There is Military Valor and Christian Valor The one consists in doing the other in suffering great things Peter at Christ's death had more of the Military Valor and Fierceness than of the Passive Valor for he that could venture on a Band of Men was foiled by a Damsels question The one dependeth on hastiness of temper greatness of blood and spirits the other upon Faith and submission of God's Will Acts 7. 55. He being full of the Holy Ghost look'd up stedfastly into heaven and saw the glory of God and Iesus standing at the right hand of God It is spoken when the People gnashed on him with their teeth then full of the Holy Ghost There is the Habit of Fortitude and the Act of it when led on There is a great deal of difference between the courage of wicked men and the faith and fortitude of good Christians We see rude men are undaunted in the face of danger but the fortitude of Christians consisteth in lifting up their eyes and hearts to Heaven others not for as soon as they think of God their courage faileth the more brave the more they shut out the thought of divine things all sense of God and immortality 1 Cor. 15. 32. Let us eat and drink for to morrow we shall dye It is a brutish fury inflam'd by Wine stir'd up by Trumpets and Drums not stir'd up by the consolations of God or remembrance of his Covenant then they are dejected Rev. 6. 15 16 17. 2dly To remove such Objections as may hinder your Courage and Constancy 1. It is a sore temptation to keep our service but we must stand to God's Providence to honour him by service or by suffering as he shall think good We are to honour God in his own way we are not to stretch Conscience in the least degree to continue it God hath no need of thy sin when God hath a mind to lay you aside submit 2. The smalness of the difference is another Objection If it were to turn Turk or Heathen or Papist men will say They would not do so and so God standeth upon every peek of his word every dust of truth is precious 3. Another Objection is this We shall be interpreted to hinder the Publick Peace I answer If it be possible as much as lieth in you live peaceably with all men Rom. 12. 18. But be sure not to betray the Cause of God nor lose the Interest of Christ that is not possible which is not lawful in a moral sense 4. Another Objection is That we shall be accounted peevish rash stubborn I answer We must be led to credit There is a difference between men stubborn and obstinate and zealous Many may sacrifice a stout body to a stubborn mind but be couragious and constant in the service of God 3dly What is necessary to this well-temper'd Courage that we may suffer not out of humour but out of conscience towards God not because formerly engag'd by profession or out of a desire of a name and esteem among Religious persons but out of Obedience to God who commandeth us to chuse afflictions rather than sin To this Resolution there is necessary 1. An heart weaned from the World Mat. 6. 24. otherwise a man will act very uncertainly and his zeal for God be very uneven 2. An heart intirely devoted to God Every one that cometh to Christ must be thus resolved Luke 14. 26. 3. An heart purged from sin or else our zeal is not uniform besides that our lusts will weaken our courage A carnal person suffering in a good cause is of no account with God The Priests were to search the Burnt offering if sound or had any defect or blemish upon them He that keepeth the Commandments is best able to suffer for them Mat. 5. 10. Blessed are they that suffer for righteousness sake A Martyr must have all the precedent graces 4. An heart that lieth under a deep sense of Eternity and things to come 1 Ioh. 5. 4. This is the victory we have over the world even our faith Not any looking backward but forward SERMON CXX On the Fifth of NOVEMBER PSAL. CXIX VER 110. The wicked have laid a snare for me yet I erred not from thy precepts HEre is the second Assault made upon David's Integrity the secret snares laid for him The Enemies of God's People do not always go to work in the way of open Persecution and directly for Righteousness sake but then they lay snares what they cannot do by open force they seek to do by fraud Many that have stood out with courage against the shock of violence have been taken in a snare as the Prophet that resisted the King was enticed by the blandishments of the old Prophet 1 Kings 13. Persecution is a more gross way and liable to Exception and therefore they must go secretly to work Sometimes this life is a continued temptation and a Christian that walketh in the world walketh in the midst of snares set for him by his Enemies bodily and spiritual The Devil is the great Snare-layer and wicked men learn it of him The wicked have laid a snare for me c. In the words observe 1. David's Temptation A snare laid for him 2. The Persons who manag'd the Temptation The wicked 3. The Success and Issue Tet I erred not from thy precepts Doct. The Godly have often Snares laid for them not only by Satan but by wicked men Now Snares are to entice or endanger or of a mixt nature 1. Snares to entice them from their Duty Thus the blandishments of the whorish Woman are call'd a snare Prov. 7. 23. As the Bird hasteth unto the snare and knoweth not that 't is for his life Of this nature are crafty Insinuations Baits of Preferment Profit Pleasure or any carnal advantage to pervert our Judgments and draw us off from our Duty 2. Snares to endanger their safety clog'd with some spightful condition to entrap others or when there is a Plot-laid to endanger others as Ieremy complaineth Jer. 18. 22. They have digged
they can bear the open dishonouring and blaspheming of God This is the true sense but because the heart is deceitful First Be sure your Cause be good your Adversaries evil that ye may say Psal. 74. 22. Arise O Lord plead thine own Cause 'T is not for your sins but your sins but your righteousness the hatred is not against the body Indeed they pretend some little faults 'T is as if a Leper should hate a man because he hath some pimples in his face Something they would lay to their charge Secondly That we use all means with God and Men to reclaim them praying for them Matth. 6. 44. Pray for them that despightfully use you Mourning for their sins Ier. 23. 19. My soul shall weep in secret for your pride Heaping Coals of fire upon their heads by all acts of kindness condescending to them as far as possibly we can Rom. 12. 18. These arts become his Kingdome that is not to be planted by force but consent them that would have the zeal of God not of a party Thirdly Be sure your principle be zeal for Gods Glory not a desire to establish your own interest and to see revenge on a party that differeth from you Luke 9. 54 55. You know not what spirit you are of Religious affections overset us and fleshly zeal puts on a holy spiritual Guise and Mask and we think 't is for the honour of Christ. Fourthly Not against particular persons but the opposite faction to godliness In general destroy all the enemies of Christ c. Secondly For the manner How We must seek to God first with submission not prescribing to God nor making a snare to our selves We that have short and revengeful Spirits cannot judge aright of Gods patience which is infinite out of fleshliness and affection to our own ease And so our times Iohn 7. 6. your time is always ready if none of these be yet we are limited Creatures and great is the wisdom of God and his power admirable it doth not belong to us to guide the affairs of the world Psal. 78. 41. We must not prescribe opportunity to him fixing times Besides that it argueth a spirit too much addicted to and eying of temporal happiness It doth much unsettle us and harden others The Devil maketh advantage of our disappointment Therefore not only when it seemeth seasonable to us we may seek to him for deliverance Once more there are other things concurr besides the enemies ripeness for Judgment preparing his peoples hearts fitting those instruments for his work therefore all is left to Gods will and let him take his time Use of all is to teach us how to behave our selves in these times with patience and yet with hope and waiting 'T is the time of Iacob's trouble but there will be a time of deliverance Ier. 30. 7. With patience God will have a time to chastise his people We must bear it patiently it will make Crosses sit easie they may be greater and longer than our joys Psal. 90. 15. Make us glad according to the days wherein thou hast afflicted us and the years wherein we have seen evil Secondly With hope let us expect it Certainly it will not exceed the time limited by God That time is not long Isai. 13. 22. Her time is near to come and her days shall not be prolonged Ezek. 12. 21. to 28. And the word of the Lord came unto me saying Son of man what is that Proverb that ye have in the land of Israel saying The days are prolonged and every vision faileth Tell them therefore Thus saith the Lord I will make this Proverb to cease and they shall no more use it as a Proverb in Israel but say unto them The days are at hand and the effect of every vision for there shall be no more any vain vision nor flattering divination within the house of Israel for I am the Lord. I will speak and the word that I shall speak shall come to pass it shall be no more prolonged Faith should see it as present approaching and then let us wait his leisure minding God in prayer SERMON CXXXIX PSAL. CXIX VER 127. Therefore I love thy Commandments above Gold yea above fine Gold IN the Words we have I. A Note of inference Therefore II. The Duty inferred I love thy Commandments III. The degree of that love Above Gold amplified by the repetition with some advantage in the expression Yea above fine Gold III. Gold by a Senechdoche is put for all worldly things the comforts and profits of this life as in many other places as Psal. 19. 10. More to be desired are they than Gold yea than much fine Gold sweeter also than Honey and the Honey Comb. The two Bastard Goods with which the World is inchanted are pleasure and profit Old people are all for profit young people are all for pleasure Now both these truly so called are found in the Word of God So in Prov. 8. 10 11. Receive my instruction and not silver and knowledge rather than choise gold for Wisdom is better than Rubies and all the things that are to be desired are not to be compared to it So Prov. 8. 19. My fruit is better than gold yea than fine gold and my revenues than choise silver So Prov. 3. 14. For the merchandise thereof is better than gold and the gain thereof than fine gold So Prov. 16. 16. How much better is it to get Wisdom than Gold and to get Understanding rather to be chosen than silver This Comparison is used so often for two Reasons 1. Because it is more prized in the World All things that have a goodness in them have a certain Bait suitable to the several Appetites of men but in most mens opinions Gold seemeth chiefly to be desired partly for its beauty but chiefly for its use it being the great instrument of Commerce that doth all things in the world The corruption of mans heart addeth a greater price to it and therefore is the thirst of it so unsatisfied Now the Word and that wisdom and godliness which it teacheth is far above Gold and fine Gold 2. Because it is the usual temptation to draw off men from the love and study and obedience of the Word Babylon's abominations are offered to the world in a golden Cup Rev. 17. 4. And the Woman was arrayed in purple and scarlet colour and decked with Gold and precious Stones and Pearls having a golden Cup in her hand full of abominations and filthiness of her fornication Preferments are the Baits of that black Religion True Christianity consists in sound Graces Pseudo-Christianity in pomp and state and worldly advantages and the Apostle telleth us 1 Tim. 6. 10. That the love of money is the root of all evil which while some have coveted after they have erred from the faith Therefore doth the spirit of God so often compare spiritual things to Gold and here David preferreth his love to the Word before Worldlings love to
charity Phil. 4. 5. Let your moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be known unto all men whether it be fear or honour that be due Rom. 13. 7. Render therefore to all their dues Tribute to whom Tribute is due Custom to whom Custome fear to whom fear honour to whom honour Or good will ver 8. Owe no man any thing but to love one another Secondly For truth You are to adhere to the truth not to be carried about with every wind of Doctrine by the sleight of men and cunning craftiness whereby they lye in wait to deceive but speaking the truth in love ye may grow up unto him in all things which is the head even Christ Ephes. 4. 14 15. To speak nothing but truth in your ordinary communication Ephes. 4. 25. Wherefore putting away lying speak every man truth with his Neighbour To perform what you promise though to your loss Psal. 15. 4. He sweareth to his own hurt and changeth not Thus should the whole course of our lives express the properties of the Word Use 3. To shew the reason why men are so backward in obedience so prone to what is evil so uncomfortable in trouble We do not believe that the testimony of God is righteous and true very true every tittle of it but we are slow of heart to believe therefore is the faithfulness and truth of the Word inculcated Christ saith Believest thou this John 11. 25. Could we believe the word more what advantage should we have in the spiritual life what fear of God what joy of faith what readiness of obedience But we cannot depend upon Gods word and therefore are easily shaken in mind Our hearts are like a Sea one Wave riseth up after another We must be fed with sense and God must do all immediately or else we are apt to sink under our discouragements SERMON CLVI PSALM CXIX VER Cxxxix My zeal hath consumed me because mine Enemies have forgotten thy Words IN these words you may observe 1. Two different persons 2. A different carriage mentioned 1. Two different persons are spoken of David and his Enemies By Enemies is not to be understood those only that were troublesome to himself but those who were an opposite party to God who opposed themselves against God and Godliness these without any breach of the Law of love may be counted Enemies Ps. 139. 21 22. Do not I hate them O Lord that hate thee And am not I grieved with those that rise up against thee I hate them with a perfect hatred I count them mine Enemies It is a comfort and satisfaction to the godly to have no enemies to themselves but such as are enemies to God also such as rise up against God 2. There 's a different carriage mentioned and asscribed to these two parties on the one side Oblivion and Forgetfulness of Gods Law on the other side zeal 1. On the Enemies part oblivion and forgetfulness of Gods Word The Word of God is not effectual usually but where it is hid in recent memory They have forgotten thy Word a proper phrase to set forth them in the bosom of the visible Church who do not wholly deny and reject the Word and Rule of Scripture but yet live as though they had forgotten it they do not observe it as if God had never spoken any such thing or given them any such Rule They that reject and contemn such things as thy Word enforceth surely do not remember to do them 2. On David's part here is mentioned zeal or a flagrant affection which is set forth 1. By the vehemency of it 2. By the cause of it 1. By the vehemency of it my zeal hath consumed me It was no small zeal that David had but a consuming zeal Vehement affections exhaust and consume the vital Spirits and wast the body The like expression is used Ps. 69. 9. The zeal of thy House hath eaten me up Strength of Holy Affections works many times upon the Body as well as the Soul especially zeal which is a high degree of Love and vents it self by a mixture of grief and anger What a man loves he would have it respected and is grieved when it is dishonoured and under disrepute Both have an influence upon this consuming this wasting of the Spirits that is spoken of in the text because they had lessened and obscured the Glory of God and violated his Law and there was in him a holy care ardour and earnest endeavour to rectifie this abuse and awaken them out of their security and reduce them to their duty 2. Here was the Cause of it Why was David so much wasted pined consumed and troubled Because they have forgotten Thy Word the contempt of God and the offence of God sate nearest his heart as if he had said I should more patiently bear the injury done to my self but I cannot be coldly affected where thy glory O Lord is concerned since I have had a tast of thy grace and felt the benefit of thy Word I cannot endure it should be contemned and it much moves me to see Creatures so mad upon their own Destruction and to make so light of thy Salvation Thus was David consumed not at the sight of his own but at other mens sins and not at others in general but them his enemies that they should make void the Law of God Such was his love to the Word that he could not endure the contempt and violation of it and such was his Compassion to the souls of men that it grieved him exceedingly to see any of the workmanship of God to perish to be captivated to the World to be made Factors for the Devil and fuel for hell fire and to be so violent for their own Destruction Doctrine That Great and Pure Zeal becomes those that have any affection for the Word and for the Ways of God Here is a great zeal for David saith my zeal hath consumed me it prey'd upon his spirit And here 's a pure zeal for he mentions not personal injuries but disrespect to Gods Word when the same men are our Enemies and Gods Enemies we should be more zealous for Gods cause then our own Now both the greatness and purity of his zeal did arise from his love to the Word as appears from the precedent and subsequent verses in the precedent verses he had told them just and upright are thy testimonies and very faithful therefore zeal hath consumed me because this Word should be slighted and contemned And it appears also from the following verse thy Word is very pure therefore thy servant loveth it He was troubled to see such a holy and pure Word to be trampled under foot and especially that those seem to disown it he doth not say they deny it who had generally profest to live under this rule that they made light and disregarded the precepts in which I found so much comfort and delight In the prosecution of this point I shall 1. Shew what is true Zeal
their posterity approve the same that is they live by the same Principles are as greedy upon worldly satisfactions as ever those were that have gone before that neglected God and heavenly things and went down to the grave and their honour was laid in the dust Until the Lord take off our heart by the light and power of his grace we remain as sottish and foolish and worldly as they Thus you see how much it concerns you to be right in the notion of true blessedness Doct. 2. That sincere constant uniform obedience to Gods Law is the only way to true blessedness This is called a way and this way is said to be Gods Law and in this way we must be undefiled which implies not absolute purity and Legal perfection but Gospel sincerity and in this way we must walk which notes both uniformity and constancy it must be our course and we must persevere therein Three things need to be opened 1. Speak to the Rule 2. Of conformity to the Rule that it must be sincere uniform and constant 3. How this is the way to true happiness what respect it hath to true blessedness First The Rule is the Law of God All created beings have a Rule Christs humane nature was the highest of all Creatures and yet it is to be in subjection to God he is under a Rule Gal. 4. 4. made of a Woman made under the Law The Angels they have many Immunities above man they are freed from death from the necessities of meat and drink but they are not freed from the Law they are not sui juris at their own dispose They obey his Commands hearkning unto the voice of his word Psal. 103. 20. Inanimate Creatures Sun Moon Stars are under a Law of Providence under a Covenant of night and day Psal. 148. 6. He hath also stablished them for ever he hath made a decree which shall not pass They have their courses and appointed motions and keep to the just points of their Compass All Creatures are under a Law according to which they move and act Much more now is Man under a Law because he hath Election and Choice But if the Law were not a rule to a Christian as some Antinomians have that opinon if it were not in force then there should be no sin or duty for where there is no Law there is no transgression for the nature of sin is the transgression of the Law 1 Ioh. 3. 4. Rom. 4. 15. Certainly the Law as a rule is a very great priviledge and surely Christ did not come to lessen or abolish the priviledges of his people Deut. 4. 4. There is no nation have such Statutes Psal. 147. 20. He hath made known his Statutes to Israel was their Prerogative If the Law might be disannulled as to New Creatures then why doth the Spirit of God write it with such legible Characters in their hearts This is promised as the great blessing of the Covenant of grace Heb. 8. 10. Now that which the Spirit engraves upon the heart would Christ come to deface and abolish The Law was written upon Tables of Stone and the great work of the Spirit is to write it upon the Table of the heart and the Ark was a Chest where the Law was kept and with allusion to it God saith I will put my Law into their heart Clearly then there is a Rule and this Rule is the Law of God now this Rule must be consulted with upon all occasions if we would obtain true blessedness both to inform us and to awe us First To inform us that we may not act short or over 1. Not short There are many false Rules with which men please themselves and are but so many by-ways that lead us off from our own happiness for instance Good meaning that 's a false Rule the world lives by guess and devout aims But if good meaning were a Rule a man may oppose the interest of Christ destroy his servants and all upon good meaning Ioh. 16. 2. These that kill you will think they do God good service men may grosly err that follow a blind Conscience Custom that is another It is no matter what others have done before us but what Christ did before them all If Custom carry it most of Christs institutions would be out of doors Example of others that 's no good Rule it is not for us to go where others have gone before but what 's the true way Matth. 7. 14. The broad way that leads to destruction and many walk therein the path to Hell is most beaten we are not always to follow the track they are dead Fishes which swim down the stream we are not to be led away with Custom and Example and do as others do Our own desires and inclinations are not our Rule O how miserable should we be if our Lust were our Law if the bent of our hearts were our Rule Iude 16. walking after their own lusts is the description of those that were monsters of men that had outgrown all feelings of Conscience The Laws of Men are not our Rule 'T is too narrow and short to commend us to God to be punctual to the Laws of men and no more Psal. 19. 7. The Law of God is perfect converting the Soul To convince us of sin to humble the heart to reduce and bring us back to God there 's no rule for this but the Law of God Men make Laws as Taylors do garments to fit the crooked bodies they serve for to suit the humours of the people to be governed by these Laws surely they are not a sufficient Rule to convince us of sin and to guide us to true happiness A civil orderly man is one thing and a godly renewed man another It is Gods prerogative to give a Law to the Conscience and the renewed motions of the heart Humane Laws are good to establish converse with man but too short to establish Communion with God and therefore we must consult with the Rule which is the Law of the Lord that we may not come short of true blessedness 2. That we may not act over There is a superstitious and an Apocryphal Holiness which is contrary to a genuine and Scriptural Holiness yea destructive to it it is like the Concubine to the Wife it draws away respects due to the true Religion Now what is this kind of Holiness It is a temporary flesh-pleasing Religion which consists in a conformity to outward Rites and Ceremonies and external mortifications such as is practised by the Papists and Formalists after the Commandments and Doctrines of men Col. 2. 23. Which things indeed have a shew of wisdom in will-worship and humility and neglecting of the body not in any honour to the satisfying of the flesh God will not thank them that give more than he requireth These things have a shew of wisdom As Brass-money may be fairer than true Coyn though not of such a value So this will-worship and
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
ye not unwise but understanding what the will of the Lord is A man that desireth to follow God fully would fain know the whole latitude and breadth of his duty A child of God is inquisitive He that desireth to keep all doth also desire to know all It is his business to study the mind of God in all things gross negligence sheweth we are afraid of understanding our duty 2. By often searching and trying his own heart that he may find where the matter sticketh Lam. 3. 40. Let us search and try our ways that we may turn unto the Lord. Compleat Reformation is grounded on a serious search A chief cause of our going wrong is because we do not bring our hearts and ways together 3. Desire God to shew it if there be any thing in the heart allowed contrary to the Word Iob 34. 32. That which I see not teach thou me if I have done iniquity I will do no more And Psal. 139. 23 24. Search me O God and know my heart try me and know my thoughts and see if there be any wicked thing in me and lead me in the way everlasting He would not hold on in any evil course There is no sin so dear and near to him which he is not willing to see and judg in himself 4. When they fail through humane infirmity or imprudence they seek to renew their peace with God 1 Ioh. 2. 1. My little children these things write I unto you that ye sin not and if any man sin we have an advocate with the father Iesus Christ the righteous They sue out their discharge in Christs name If a man were unclean under the Law he was to wash his clothes and bath himself in water before evening and not rest in his uncleanness Now if we still abide in our filthiness and do not fly to our Advocate and sue out our pardon in Christs name it argueth that we have not a respect to the Commandment 5. They diligently use all holy means which are appointed by God for growth in faith and obedience 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God and coming up to a greater conformity 6. A care of their bosom-sin to get that weakned Psal. 18. 23. I was also upright before him and I kept my self from mine iniquity Such as are most incident to us by temper of nature course of life or posture of interests the right hand must be cut off the right eye plucked out Mat. 5. 29 30. If thou seekest to cross that sin that is most pleasing to thine own heart seekest to dry up that unclean issue that runneth upon thee by that and the other signs may we determine whether we have a sincere respect to all Gods Commandments 2. The next Circumstance in the Text is the fruit and benefit They that have an intire respect to Gods Laws shall not be ashamed There is a twofold shame The shame of a guilty Conscience And the shame of a tender Conscience The one is the merit and fruit of sin the other is an act of Grace This here spoken of is to be understood not of an holy self-loathing but a confounding shame This shame may be considered either with respect to their own hearts or the world or before God at the day of Judgment 1. With respect to their own hearts and thus the upright and sincere shall not be ashamed There is a generous confidence bewrayed in Duties in Troubles and in Death In Duties they can look God in the face uprightness giveth boldness and the more respect we have unto the commandments the greater liberty have we in prayer 1 Joh. 3. 21. If our hearts condemn us not then have we confidence towards God But when men walk crookedly and loosly they sin away the liberty of their hearts and cannot come to God with such a free spirit A man that hath wronged another and knoweth not how to pay cannot endure to see him so doth sin work a shieness of God 2. In Troubles and Afflictions Nothing sooner abashed than a corrupt conscience they cannot hold up their heads when crossed in the world a burden sits very uneasie upon a galled back their crosses revive their guilt are parts of the curse therefore they are soon blank But now a godly man is bold and courageous Two things make one bold Innocency and Independency and both are found in him that hath a sincere respect to Gods commandments Innocency when the soul doth not look pale under any secret guilt and when we can live above the creatures it puts an heroical spirit or Lyon-like boldness into the children of God 3. In Death To be able to look death in the face it is a comfort in your greatest distresses When Hezekiah was arrested with the sentence of death in the mouth of the Prophet here was his comfort and support O Lord thou knowest that I have walked before thee with a perfect heart And Job 15. 16. Though he slay me yet will I trust in him 2. Before the world a man will be able to hold up his head that is sincere It is true he may be reproached and scoffed at and suffer disgrace for his strictness yet he is not ashamed Though we displease men yet if we please God it is enough if we have his approbation 1 Cor. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With me it is a very small thing that I should be judged of you or of mans judgment To depend on the words of man is a foolish thing There is more ground of rejoycing than of shame You have the approbation of their consciences when not of their tongues In the issue God will vindicate the righteousness of his faithful servants Psal. 37. 6. He shall bring forth thy righteousness as the light and thy judgment as the noon-day There will be no cause in the issue for a Christian to repent of his strict observance of Gods commands Eph. 3. 18. 3. Before God at the day of Judgment 1 John 2. 28. And now little children abide in him that when he shall appear we may have confidence and not be ashamed before him at his coming He is the brave man that can hold up his head in that day Wicked men will then be ashamed 1. Because their secret sins are then divulged and made publick 1 Cor. 4. 5. Iudg nothing before the time until the Lord come who both will bring to light the hidden things of darkness and will make manifest the counsels of the heart and then shall every man have praise of God 2. Because of the frustration of their hopes Disappointment bringeth shame Some do many things and make full account of their acceptance with God and reception to glory but when all is disappointed how much are they confounded Rom. 5. 5. Hope maketh not ashamed because it is not frustrated 3. By the contempt and dishonour God puts upon them banishing
blood of the Covenant Exod. 24. 7 8. In the Ordinance of the Lords-supper there we come to take an obligation upon us half of the blood is sprinkled upon us And this purpose and resolution to it is still continued and kept a foot in our daily exercise invocation and prayer wherein either we explicitly or implicitly renew our obedience for every prayer is an implicite vow wherewith we bind our selves to seek those things we ask or else we do not engage God to bestow them Thus it is a course that God will bless 2. 'T is of great necessity to prevent uncertainty of spirit until we come to resolution we shall be lyable to temptation until we fully set our faces towards God and have a bent and serious purpose of heart we shall never be free from temptation from the Devil and from evil men or from our selves From the Devil Iam. 1. 8. A double-minded man is unstable in all his ways As long as we are wavering and suspensive we can never carry on uniformity of obedience While we halt between God and Baal Satan hath an advantage against us So for evil men David doth express himself as coming to a resolution in this Psalm vers 115. Depart from me ye evil doers for I will keep the commandments of my God There is no way to shake off those evil companions and associates till there be a bent seriously towards heaven So for our selves we have changeable hearts that love to wander Ierem. 14. 10. We have many revoltings and reluctancies therefore until a sanctified judgment and will concur to make up a resolution and holy purpose we shall still be up and down The Saints being sensible of their weakness often bind this upon themselves Psal. 119. 57. I have said that I would keep thy words there was a practical decree past upon the conscience And vers 106. I have sworn and I will perform it that I will keep thy righteous judgments An Oath is the highest assurance among men and most solemn engagement and all little enough to hold a backsliding heart under a sense and care of our duty As long as the Israelites had a will to Canaan so long they digested the inconveniencies of the Wilderness Every difficulty and trouble will put us out of the way and we cannot be secured against an unsteady heart but by taking up such a course a serious resolve of maintaining Communion with God And as it is useful to prevent temptation so to excite and quicken our dulness We forget our vow and purpose and therefore we relapse into sin The Apostle saith 2 Pet. 1. 9. He hath forgotten that he was purged from his old sins that he did renounce these things in Baptism And Paul puts us in mind of our engagement Rom. 8. 12. We are not debters to the flesh to live after the flesh You make vows and promises to God to renounce the flesh and vanities of the world and to give up your selves to Gods service and these things are forgotten and therefore we grow slight cold careless in the profession of godliness Use. The first Use is to press us to come to a declared resolution to serve and please God and to direct us in what manner First Make it with a full bent of heart Rest not upon a shall I shall I but I will keep thy statutes As Agrippa was almost perswaded to be a Christian but not altogether so men stand hovering and debating You should resolve Psal. 119. 112. I have inclined my heart to perform thy statutes alway to the end It is Gods work to incline the heart but when the work of grace is past upon us then the believer doth voluntarily incline himself his will is bent to serve God not by fits and starts but alway to the end 1 Chron. 22. 7. Now set your hearts to seek the Lord. That is resolve be not off and on But Secondly In what manner shall we make it 1. Seriously and advisedly not in a rash humour The people when they heard the Law and were startled with the Majesty of God Deut. 5. 28 29. answered All that the Lord hath spoken we will do It was well done to come to a purpose and resolution But O that there were such a heart within them saith God that they would fear me c. Josh. 24 19. We will serve the Lord say the people you cannot serve the Lord saith Ioshua Do you know what it is Rash undertakings will necessarily be accompanied with a feeble prosecution and therefore count the charges lest you repent of the bargain Luke 14. 23. 2. Make Christ a liberal allowance if you would come to a resolution Matt. 16. 24. He that will come after me he that hath a heart set upon this business let him know what he must do let him deny himself c. When we engage for God he would have us reckon for the worst to be provided for all difficulties A man that builds when he hath set apart such a sum of money to compass it while he keeps within allowance all is well but when that 's exceeded every penny is disbursed with grudging So if you do any thing in this holy business make Christ a liberal allowance at first lest we think of returning into Egypt afterward when we meet with fiery-flying-Serpents and difficulties and hardships in our passage to Heaven Let it be a through resolution that come what will come we will be the Lords There should be a holy wilfulness Paul was resolved to go to Ierusalem because he was bound in spirit and though they did even break his heart yet they could not break his purpose 3. Resolve as trusting upon the Lords grace You are poor weak creatures how changeable in an hour not a feather so tost to and fro in the air therefore we shall fail falter and break promise every day if we go forth in the strength of our own resolutions Resolve as trusting in the direction and assistance of Gods holy Spirit if God undertake for us then under God we may undertake To resolve is more easie than to perform as Articles are sooner consented to than made good a Castle is more easily built in time of peace than maintain'd and kept in a time of War and therefore still wait and depend upon God for his grace 4. You cannot promise absolute and through obedience though you should strive after it for this you will never be able to perform and your own promises purposes and resolutions will but increase your trouble though you are still to be aiming after it Doct. 2. Those that will keep Gods statutes must flye to Gods help As David doth here O forsake me not utterly that is O strengthen me in this work Three reasons for this 1. We are weak and mutable creatures 2. Our strength lyes in Gods hands 3. God gives out his strength according to his own pleasure 1. We are weak and mutable creatures When we were
favour that often resort to him carry on a constant communion with him those that are waiting for his power and presence in his Ordinances these are the men God will own We are not fit to receive so great a blessing as Gods favour if we will not look after it with diligence 2dly Observe Those that would seek God aright must seek him with their whole heart But how is that Besides what hath already been spoken of it in the Second Use it noteth three things 1. Sincerity of aims 2. Integrity of parts 3. Uniformity of endeavours 1. Sincerity of aims Many pretend to seek God but indeed they do but seek themselves As those that followed Christ for the loaves that take up Religion upon base and carnal respects Ioh. 6. 26. Verily I say unto you Ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled There was much outward diligence but a false heart lurking under it their belly drove them to him Of all by-ends this is the worst and basest Vix diligitur Iesus propter Iesum Jesus Christ is scarce loved for Jesus sake Yet further those that prayed to God for corn wine and oyl and did not seek his favour and grace in the first place see what the Lord saith of them Hos. 7. 14. They have not cried unto me with their heart when they howled upon their beds They did seek God but yet it is counted howling They only minded the supply of outward wants and made prayer meerly to be an act of carnal self-love and then it is but howling such a noise as a dog or a beast would make when he wants his food Christians no doubt they were instant there was a world of earnestness they were affected when the stroke was upon them and seriously desired to get rid of it But they have not cried to me with their whole heart it was but such a sense of pain and want as the beasts have If there be any thing sought from God more than God or not for God we do not seek him with the whole heart but only for other uses 2. It notes integrity of parts We read in Scripture of loving God not only with the heart but with the whole heart and of believing not only with the heart Rom. 10. 10. but of believing with the whole heart Act. 8. 37. Because seeking of God is but a Metaphorical term by which Faith is exprest therefore let us see what it is to believe with the whole heart The Doctrine of the Gospel is not only true to work upon the understanding but it is good so as to move and draw the will 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation c. Not only a faithful saying that is a true Doctrine That Iesus Christ came into the world to save sinners but it 's worthy of all acceptation it 's an excellent Doctrine to ravish the will Now observe what a great deal of difference there is between men in believing Some that hear the Gospel and have only a literal knowledg of it so as to be able to talk of it so as to understand the words and syllables to know what it means they may have some clearness of understanding this way but there is not a sound assent There are others affected so with the Gospel as by the common influence of the Spirit they may assent to the truths delivered concerning God and Christ and Salvation by him yet do not give it entertainment in their hearts these may be said to seek God but not with the whole heart A speculative naked and cold assent they may have but that is not enough It 's not enough to see food that is wholesom but you must eat it nor is it enough to understand the Gospel and believe that it is true but we must embrace it it must be accepted else we do not believe with the whole heart The word is propounded to man as true now the truth made known may cause a speculative assent this may draw profession after it and this we call Historical Faith because we are no more affected with the Gospel than with an ordinary History which we read and believe The word is propounded again as good to move and excite the will Now there 's a twofold good the good of happiness and the good of holiness The good of happiness that which is profitable and sweet Then there 's the good of holiness Now there are many that look upon the Gospel as good and profitable because it offereth pardon and eternal life such comfort to the Conscience and such good to our whole souls We may be affected with it as a good Doctrine Naturally man hath not only a sense of Religion but he hath a hunger after Immortality and everlasting blessedness Therefore since the Gospel doth so clearly promote happiness it may be greedily catched hold of by those whose hearts are affected while they look upon it under these notions and they may be so far affected that they may for a while not only profess it out of danger but when some danger doth arise they may defend their opinions with some care yet this is not with all the heart why assoon as any great danger doth arise out of which there is no escape as Gibbets Fires Racks Ignominy and utter loss assoon as persecution arose saith Christ all this ardor and heat of spirit which they did formerly seem to have comes to nothing What 's the reason it vanisheth because they receive the Gospel rather upon those notions of interest and profit than of duty and holiness And the impression of the profitableness of the Gospel as a Doctrine of happiness was not so deeply rooted in them not so durable that the hope of the future good would be prevalent over the fear of present evil and danger There may be some desires of heaven in a carnal breast but they are easily blotted out by worldly temptations but the true desires of holiness are lasting and will prevail over our lusts 3. Believing with all the heart implies uniformity of endeavours Oftentimes the soul may be strongly moved and affected for the present and carried out to the Gospel under the notion of holiness but it is but the lighter part of the soul that is so moved not the whole heart therefore it is not durable The people meant as they spake when they were willing to come under the obedience of the Word God gives them that testimony The people have well said but O that there were such a heart in them Deut. 5. 28 29. They may receive it and may seem affected with it and have a sense of reformation but saith the Evangelist Luk. 8. 14. it brings no fruit to perfection It was not so deeply rooted as to prevail strongly over their carnal distempers And therefore here comes in another sort of men that are affected with the word as a holy
them the great things of my law but they were counted as a strange thing To be strangers to the word of God and little conversant in it is a great evil What is it to hide the word in our hearts 1. To understand it to get a competent knowledg of it we take in things into the soul by the understanding Prov. 2. 10. When wisdom entreth into thine heart and knowledg is pleasant unto thy soul. There is first an entrance by knowledg 2. When it is assented unto by faith The word is setled in the heart by faith otherwise it soon vanisheth Heb. 4. 2. The word preached did not profit them not being mixed with faith in them that heard it 3. When it is kindly entertain'd Joh. 8. 37. Christ complains Ye seek to kill me because my word hath no place in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men are so possessed with lust and prejudice that there is no room for Christs word though it break in upon the heart with evidence and power yet it is not entertained there but cast out again as an unwelcome guest 4. When it is deeply rooted Many men have flashes for a time their affections may be much aloft and they may have great fits and elevations of joy and delight but no sound grace Joh. 5. 35. Ye rejoyced in his light for a season But now the word must be setled into a standing-affection if we would have comfort and profit by it We read of the ingrafted word Iames 1. 21. There is a word bearing fruit and a word ingrafted Till there be the root of the matter in us in vain do we expect fruit The Reasons why this is one duty and practice of the Saints to hide the word in their hearts are two Reas. 1. First That we may have it ready for our use We lay up Principles that we may lay them out upon all occasions Man hath an ingestive and an egestive faculty when it is hid in the heart it will be ready to break out in the tongue and practice and be forth-coming to direct us in every duty and exigency When persons run to the Market for every penny-worth it doth not become good housekeepers To be to seek of comforts when we should use them or to run to a book is not so comfortable as to hide it in the heart As Christ saith A good Scribe which is instructed unto the Kingdom of heaven bringeth forth out of his treasure things new and old Mat. 13. 52. He hath not only this years growth but the last years gathering for so is the allusion made he hath not only from hand to mouth but a good stock by him So should a Christian have not only knowledg from hand to mouth but a good stock and treasure in his heart which is a very great advantage in these seven things 1. It will prevent vain thoughts What 's the reason evil is so ready and present with us because our stock of knowledg is so small A man that hath a pocket fuller of brass farthings than pieces of silver will more readily draw out farthings than shillings his stock is greater so vain thoughts will be more ready with us unless the word dwell richly in our hearts Mat. 12. 35. A good man out of the good treasure of his heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things The workings of our spirits are as our treasure and stock The mind works upon what it finds in it self as a Mill grinds whatsoever is put into it chaff or corn Therefore if we would prevent wicked thoughts and musings of vanity all the day long we must hide the word in our heart 2. When you are alone and without outward helps your hearts will furnish you with matter of counsel or comfort or reproof Psal. 16. 7. My reins instruct me in the night season When we are alone and there is a veil of darkness drawn upon the world and we have not the benefit of a Bible a Minister or Christian friends our reins will instruct us we may draw out of our heart that which will be for our comfort and refreshing A Christian is to be a walking Bible to have a good stock and treasure in himself 3. It will supply us in Prayer Barrenness and leanness of soul is a very great defect which Gods children often complain of one great reason is because the Word of God doth not dwell plenteously in them so that in every Prayer we are to seek If the heart were often exercised in the Word the Promises would hold up our hearts in Prayer enlarge our affections and we should be better able to pour out our spirits before him Psal. 45. 1. My heart is inditing a good matter what then my tongue is the pen of a ready writer When the heart is full the tongue will be loosed and speak freely What 's the reason we are so dumb and tongue-tyed in Prayer because our heart is so barren When the spring is dry there will be little water in the stream Ephes. 6. 17. Take the sword of the spirit that is the word of God then presently praying with all manner of supplication When we have a good store of the Word of God it will burst out in Prayer 4. It will be a great help to us in all businesses and affairs Prov. 6. 21 22. speaking of the precepts of God Bind them upon thy heart when thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee Upon all occasions the Word will be ready to cast in seasonable thoughts when we awake our most early thoughts in the morning will begin with God to season the heart all the day and as we are about our business the Word will hold our hearts in the fear of God and when we sleep it will guard thee from vain dreams and light imaginations In a wicked man sin ingrosseth all the thoughts it imploys him all the day plays in his fancy all the night it solicites him first in the morning because he is a stranger to the Word of God But a man that is a Bible to himself the Word will be ever upon him urging him to duty restraining him from sin directing him in his ways seasoning his work and employment Therefore we should hide the Word in our hearts 5. It is a great relief against temptations to have the Word ready The Word is called The sword of the spirit Ephes. 6. 7. In spiritual conflicts there is none to that Those that ride abroad in time of danger will not be without a Sword We are in danger and had need handle the sword of the Spirit The more ready the Scripture is with us the greater advantage in our Conflicts and Temptations When the Devil came to assault Christ he had Scripture ready for him whereby he overcame the Tempter The door is barr'd upon Satan and he
soon is the edg of his bravery taken off Dan. 5. 5 6. Haman in the midst of his honours was troubled at the heart for want of Mordecai's knee Those things which seem to affect us so much cannot allay one unquiet passion certainly cannot still and pacifie the least storm of the Conscience and therefore what ever face men put upon temporal enjoyments if they cannot see Gods special love in them they want sincere joy There is many a smart lash they feel when the world hears not the stroke Prov. 14. 13. Even in laughter the heart is sorrowful and the end of that mirth is heaviness All the laughter and merriment which men seem to receive from the Creature it is but a little appearance not such as will go to the Conscience that will indeed and throughly rejoice and comfort a man and give him solid joy 3. There wants eternity An Immortal soul must have an eternal good pleasures for evermore Psal. 16. ult In this world we have but a poor changeable happiness Luk. 12. 19. 't was said to the rich fool This night thy soul shall be required of thee Thus much for the first Branch Blessed art thou O Lord. II. I come from the Compellation to the Supplication Teach me thy statutes And here observe 1 The person teaching he speaks to God Do thou O God teach 2 We may consider the person taught Teach me I that have hid the word in my heart David that was a Prophet is willing to be a Disciple Those that teach others have need that God should teach them the Prophet saith Teach me O Lord. David a grown Christian he desires more understanding of Gods will Certainly we should still follow on to know the Lord Hos. 6. 3. Heathens that only knew natural and moral things yet they saw a need of growth and the more they knew the more they discovered their ignorance and always as they grew elder they grew wiser How much more sensible would they have been of their defects in the knowledg of spiritual things if they had in a little measure been acquainted with the mysteries of godliness that pass all understanding and are so much from humane sense and above the capacities of our reason Prov. 30. 3. Agur said I neither learned wisdom nor have the knowledg of the holy There is very much yet to be learned of God and of his ways Many think they know all that can be taught them David a great Prophet a man after Gods own heart yet is earnest that God would teach him his statutes 3 The lesson or matter to be taught Thy Statutes so he calls the Word because the Doctrines of it have the force of a Law published they do unalterably bind and that the soul and conscience and therefore the Precepts Counsels and Doctrines of the Word are all called statutes The Point is Doct. If we would know Gods statutes so as to keep them we must be taught of God Here I shall enquire 1. What it is or how doth God teach us 2. The necessity of this teaching 3. The benefit and utility of it First How doth God teach us Outwardly by his Ordinance by the Ministry of man Inwardly by the inspiration and work of the Holy Ghost 1. The outward teaching is Gods teaching because it is an Ordinance which is appointed by him now both these must ever go together external and internal teaching Despise not Prophecy Quench not the Spirit If you would have any enlightning and quickning of the Spirit you must not despise Prophecy We teach you here and God blesseth Jesus Christ when he comes to teach his Disciples first he openeth the Scripture Luk. 24. 37. And then v. 45. he opened their understandings Of Lydia it is said God opened her heart in attending to the things spoken by Paul Act. 16. 14. She was attending and then God openeth her heart When the Eunuch was reading then God sends an Interpreter The outward means are necessary it is Gods teaching in part but the inward grace especially Both these must go together for it is said Ioh. 6. 45. Every man that hath heard and hath learned of the Father cometh unto me There must be a hearing of the Word and so there is a teaching from God But 2. The inward teaching which is the work of the Spirit that needs most to be opened What is that it consists in two things 1 When God infuseth light into the understanding so as we come to apprehend the things of God in a spiritual manner Psal. 36. 9. In thy light shall we see light There is no discerning spiritual things spiritually but in Gods light There may be a literal instruction which one man may give to another But in thy light only shall we see light such a lively affective knowledg as disposeth the heart for the enjoyment of God There is a seeing and a seeing in seeing Isa. 6. 10. Lest in seeing they shall see A man may see a truth rationally that doth not see it spiritually now when we have the Spirits light then in seeing we see Or as the Apostle calls it Col. 1. 6. A knowing of the grace of God in truth Since you did not only take up the report but feel it and had some experience of it in your hearts Again 2 Gods teaching it consisteth not only in enlightning the understanding but in moving and inclining the heart and the will for Gods teaching is always accompanied with drawing Ioh. 6. 44. No man cometh to me except the Father draw him which Christ proves v. 45. Because they shall be all taught of God The Spirits light is not only directive but perswasive it is effectual to alter and to change the affections and to carry them out to Christ and to his ways he works powerfully where he teacheth When the Holy Ghost was first poured out upon the Apostles there was a notable effect of it It came in the appearance of â—…ven tongues like as of fire Act. 2. 3. to shew the manner of the Spirits operation by the Ministry not only as light but as fire it is a burning and shining light that is such a light as is seasoned with zeal and love that affects the heart that burns up our corruptions And therefore you know when Christ would put forth a Divine effect in his conference with his two Disciples it is said Their hearts burned within them while he talked with them Luk. 24. 32. There 's a warmth and heat convey'd to the Soul Thus for the nature of this Teaching Secondly The necessity of this Teaching will appear in several things 1. If we consider the weakness of a natural understanding 1 Cor. 2. 14. The natural man receiveth not the thing of the spirit of God because they are spiritually discerned They must be spiritually understood There must be a cognation and proportion between the object and the faculty Divine things cannot be seen but by a Divine light and spiritual things by a
things The pleasures of the mind are far more pure and defaeeate than those of the body so that if a man would have pleasures let him look after the chiefest of the kind He spoke like a beast rather than like a man that said Eat drink and be merry thou hast goods laid up for many years Luk. 12. 19. That is the most that worldly things can afford us a little bodily cheer Psal. 17. 14. Thou hast filled their bellies with hid treasures there is the poor happiness of a rich Worldling He may have a belly full and fare at a better rate than others do Hab. 1. 16. Their portion is made fat and their meat plenteous When men have troubled themselves and the world to make themselves great it is but for a little belly-cheer which may be wanted as well as enjoyed a modest temperance and mean fare yieldeth more pleasure But what is this to the delights of the mind A Sensualist is a fool that runneth to such dreggy and carnal delights Noble and sublime thoughts breed a greater pleasure What pleasure do some take in finding out a Philosophical Verity the man rejoyceth the senses are only tickled in the other Of all pleasures of the mind those of the spiritual life are the highest for then our natural faculties are quickned and heightned by the spirit The reasonable nature hath a greater joy than the sensitive and the spiritual divine nature hath more than the meer rational There is not only an higher object the Love of God but an higher cause the Spirit of God who elevateth the faculty to an higher manner of sense and perception Therefore both the good and evil of the spiritual life is greater than the good and evil of the rational The evil of the spiritual is greatest a wounded spirit who can bear And the good of the spiritual life is greatest Ioy unspeakable and glorious The higher the life the greater the feeling groans not uttered peace passing all understanding though it maketh no loud noise yet it dissuseth a solid contentment throughout the soul. All this is spoken because the way of Gods Testimonies is looked upon as a dark and gloomy course by carnal men yet it is the life of the blessed God himself Eph. 4. 18. Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindness of their heart And surely he wants no true joy and pleasure that lives such a life USE 1. Here is an invitation to men to acquaint themselves more with the way of Gods Testimonies that they may find this rejoycing above all riches It is hard to pleasant natures to abjure accustomed delights and carnal men picture Religion with a sowr austere face We shall never see cheerful day more if we are strict in Religion Oh consider your delight is not abrogated but perfected you shall find a rejoycing more intimate than in all pleasures Cyprian saith he could hardly get over this prejudice in his Epistle to Donatus Austin thirty years old parted with his carnal delights and found another sweetness Quà m suave mihi subito factum est It is your disease maketh you carnal when freed from the fervours of lust these things will have no relish with you If it seem laborious at first it will be more joyful than all riches The root is bitter but the fruit sweet At first it is bitter to nature which loveth carnal liberty to render it self captive to the word but after a little pains and when the heart is once subdued to God it will be sweet and comfortable Ask of the Spies that have been in this good Land if it be not a Land flowing with Milk and Honey David tells you In the way of thy testimonies This way would be more trodden if men would believe this if you will not believe make trial if Christs yoke seem burdensome it is to a galled neck USE 2. Trial. 1. Have we a delight in obedience to Gods Precepts Psal. 112. 1. They that fear God delight greatly in his commandments It is not enough to serve God but we must serve him delightfully for he is a good Master and his work hath wages in the mouth of it 'T is a sign you are acquainted with the word of God when the obedience which it requireth is not a burden but a delight to you Alas with many it is otherwise How tedious do their hours run in Gods service no time seemeth long but that which is spent in Divine Worship Do you count the clock at a Feast And are you so provident of time when about your sports Are you afraid that the lean kine will devour the fat when you are about your worldly business What causeth your rejoycing the encrease of Wealth or Grace 2. Is this the Supreme delight of the soul It is seen not so much by the sensible expression as by the serious constitution of the soul and the solid effects of it 1. Doth it draw you off from worldly vanities to the study of the word what are your conceptions of it What do you count your riches to grow in grace or to thrive in the world to grow rich towards God or to heap up treasures to your selves Is it your greatest care to maintain a carnal happiness 2. Doth it support you in troubles and worldly losses and bear you out in temporal adversities You cannot be merry unless you have riches and wealth and worldly accommodations then soul eat drink and be merry 3. Doth it sweeten duties the way of Gods commandments is your way home A beast will go home cheerfully you are going home to rest Let the joy of the Lord be your strength Certainly you will think no labour too great to get thither whither the word directs you As one life exceedeth another so there is more sensibleness in it A Beast is more sensible of wrong and hurt and of pleasure than a Plant and as the life of a man exceedeth the life of a beast so is he more capable of joy and grief And as the life of Grace exceedeth the life of a meer man so its joys are greater its griefs greater There are no hardships to which we are exposed for Religion but the Reward attending it will make us to overcome SERMON XVI PSAL. CXIX 15. I will meditate in thy precepts and have respect unto thy ways ALL along David had shewed what he had done now what he will do V. 10. I have sought V. 11. I have hid V. 13. I have declared V. 14. I have rejoyced Now in the two following Verses he doth engage himself to set his mark towards God for time to come I will meditate in thy precepts c. We should not rest upon any thing already done and past but continue the same diligence unto the end Here is David's hearty resolution and purpose to go on for time to come Many will say Thus I have done when I was
upon him Will you cast away your thoughts upon idle vanities rather than God shall have them Oh shame your thoughts must be working what shall they run waste and yet God have no turn 2. Or else men muse on that which is evil There are many sins ingross the thoughts 1. Uncleanness sets up a stage in the heart whereon a polluted Fancy personates and acts over the pleasures of that sin Our thoughts are often Panders to our lust 2 Pet. 2. 14. Having eyes full of adultery and that cannot cease from sin The unclean rolling of fancy on the beauty of women is forbid Mat. 5. 28. He that looketh on a woman to lust after her hath already committed adultery with her in his heart 2. Revenge the thoughts of it how sweet are they to a carnal heart Men dwell upon their discontents and injuries till like liquors that sowr in the Vessel when long kept they sharpen Revenge We are apt to concoct Anger into Malice Frowardness is in his heart he deviseth mischief continually he soweth discord Prov. 6. 14. 3. Envy stirreth up repining thoughts it is a sin that feedeth on the mind 1 Sam. 18. 9. And Saul envied David from that day forward David's ten thousands ever ran in Saul's mind Envy muses on the good of others to hate them 4. Pride in lofty conceits and whispers of vanity Luk. 1. 51. He hath scattered the proud in the imaginations of their hearts Proud men are full of musings Is not this great Babylon that I have built for the house of the kingdom by the might of my power and for the honour of my majesty Dan. 4. 30. Proud men please themselves with the suppositions of applause and the echoes of praise in their minds 5. Covetousness consists chiefly in a vain musing Ezek. 33. 31. Their heart goeth after their covetousness 2 Pet. 1. 14. Hearts exercised with covetous practices USE 2. Is of Exlortation to press us to meditate on Gods precepts Many think it is an exercise that doth not suit with their temper it is a good exercise but for those that can use it It is true there is a great deal of difference among Christians some are more serious and consistent and have a greater command over their thoughts others are of a more slight and weak spirit and less apt for duties of retirement and recollection but our unfitness is usually moral rather than natural not so much by temper as by ill use Now sinful indispositions do not disannul our engagements to God as a servants drunkenness doth not excuse him from work Inky water cannot wash the hands clean That it is a culpable unfitness appeareth partly because disuse and neglect is the cause of it those that use it have a greater command over the thoughts Men count it a great yoke custom would make it easie Every duty is an help to it self and the more we meditate the more we may They that use it much find more of sweetness than difficulty in it If a man did use to govern his thoughts they would come more to hand Partly want of love We pause and stay upon such objects as we delight in Love naileth the soul to the object or thing beloved Psal. 119. 97. Oh how I love thy law it is my meditation all the day Carnal men find no burden in their thoughts their heart is in them Well then though you have not such choice and savoury thoughts as others have yet set upon the work you can think of any thing you love Oh but as some press it it requireth art and skill and logical disposition of places of argumentation Answ. We cannot tye you to a method Serious thoughts no question are required and dealing with the heart about it in the best way of reasoning that we can use Take these directions 1. Look how others muse how to commit a sin and shall not we muse how to redress it Wicked men sit abrood Isa. 59. 5. They hatch the Cockatrice egg and weave the Spiders web they devise mischief upon the bed Mic. 2. 1. Wo to them that devise mischief on their beds So do you muse how to carry on the work of the day with success Prov. 16. 30. The wicked man shutteth his eyes to devise forward things it signifies his pensive solitary muttering with himself 2. As you would perswade others to good Surely you do not count admonition so hard a work What words you would use to them use the same thoughts to your self Heart answereth to heart 3. You understand a truth you have arguments evident and strong why you should believe it repeat them over to the soul with application Job 5. 27. See it and know it for thy good This application is partly by way of tryal partly by way of charge By way of trial how is it with thee oh my soul Rom. 8. 31. What shall we say to these things By way of charge and command Psal. 73. ult It is good for me to draw nigh to God I have put my trust in the Lord that I might declare all thy works SERMON XVII PSAL. CXIX 16. I will delight my self in thy statutes I will not forget thy word DAVID had spoken much of his respect to the Word both as to his former practice and future Resolutions A godly man the more good he doth the more he desireth delighteth and resolveth to do Spiritual affections grow upon us by practice and much exercise The graces of the Spirit and the duties of Religion do every one fortifie and strengthen one another lose one and lose all keep one and keep all Meditation breedeth delight and delight helpeth memory and practice He had said I will meditate on thy precepts and now I will delight my self in thy statutes and that produceth a further benefit I will not forget thy word The Spiritual Life is refreshed with change as well as the Natural but it is with change of exercise not of affection There is Hearing Praying Conferring Meditating and all with delight for when one Fontinel is drawn dry we may as the Lamb doth suck another that will yield new supply and sweetness David had spoken of his various exercises about the word in the use of all which he would maintain a spiritual delight In this Verse observe again a double respect to the word of God 1. I will delight my self in thy statutes 2. I will not forget thy word These are fitly suited Delight preventeth forgetfulness the mind will run upon that which the heart is delighted in and the heart is where the treasure is Mat. 6. 21. Worldly men that are intent upon carnal interests forget the word it is not their delight If any thing displease us we are glad if we can forget it it is some release from an inconvenience to take off our thoughts from it but it doubleth the contentment of a thing that we are delighted in to remember it and call it to mind In the outward School if
are some that a man had need teach them as he teacheth little children letter after letter and line after line little good done 2. In others there is a Grammatical knowledg but not a spiritual a repeating things by rote a talking of all that a Christian enjoyeth 3. Besides the Grammatical knowledg there is a Dogmatical knowledg when the truths of the word are not only understood but begin to settle into an opinion that we bustle for in the world An opinionative receiving of the truth is different from a saving receiving of the truth Many are Orthodox or have so much judgment and knowledg as to hold the Truth strictly but the heart is not possessed with the life and power of it Those are intended in Rom. 2. 20. An instructer of the foolish a teacher of babes which have the form of knowledg and of the truth in the law And such are described 2 Tim. 3. 8. Having a form of godliness but denying the power thereof It is not to be imagined that this is always in design though many times carnal men swim with the stream and take up with the opinions that are currant in their age but also out of conviction of judgment there is somewhat of conscience in it A sound judgment is a different thing from a sound heart The truths of God have great evidence with them and therefore a rational man being helped with some common work of the Spirit may close with them though they have no experience of the power and prevailing influence of them 4. Besides this Dogmatical knowledg by which we see round about the compass of Truths revealed in the word there is a gracious illumination when men are taught so as drawn to God Iohn 6. 44 45. and they do so understand Christs Doctrine as to apply and make a right use of it such a knowledg as is called not only sight but taste 1 Pet. 2. 3. If so be ye have tasted that the Lord is gracious and a feeling of what we understand Phil. 1. 9. And this I pray that your love may abound more and more in knowledg and in all judgment This sense and experimental knowledg is that which the Saints seek after 2. The Uses of this spiritual illumination And 1. To give us a clear sight of the Truths of God 2. An applicative sight 3. An affective sight 4. A transforming sight 5. Such a sense of the Truth as is prevalent over lusts and interests 1. A clear sight of the Truths of God Others have but an hear-say-knowledg gathered out of Books and Sermons and the common report which is made of Christ but he that is divinely enlightned drinks of the Fountain and so his draught is more fresh and sweet they do not talk of things by rote after others but it is written upon their hearts Heb. 8. 10. I will put my laws into their mind and write them in their hearts and so groweth more intimate and satisfactory and moving upon them 2. An Applicative sight not only knowledg but prudence Prov. 8. 12. I Wisdom dwell with Prudence Wisdom is the knowledg of Principles Prudence is an ability to apply them to our comfort and use that we may know it for our good Iob 5. 28. Many are right in generals but the Spirit doth not only reveal the Truths of the Gospel but applieth those Truths to awaken the conscience that was asleep in sin Many men that are unrenewed may be stored with general truths concerning the misery of man redemption by Christ the priviledges of a Christian but they do not reflect the light of these truths upon themselves so as to consider their own case and so it serveth rather for matter of opinion and discourse than for life and conversation it is not directive 3. An Affective sight Prov. 2. 10. When wisdom entreth upon thy heart which is the seat of affections it stirs up in the soul answerable motions to every truth Whereas when truths rest in empty barren notions without feeling and an answerable touch upon the heart the knowledg of them is like a Winters Sun that shineth but warmeth not the misery of man is not affective and Doctrines of Redemption by Christ are apprehended without any joy and relish 4. A Transforming sight 2 Cor. 3. 18. We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. It is a Light that is both Directive and Persuasive A man may hear the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is only known as a rule not as a means to convey the Spirit whereas a believer hears the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle preferreth the Gospel above the Law in the forementioned place for comfortableness perspicuity efficacy c. 5. It is a Light that prevaileth over our lusts and interests such a Light as hath fire in it to destroy lusts 1 John 2. 3 4. He that saith I know him and doth not keep his commandments is a lyar A true knowledg and sight of God is able to bridle lusts and purifie the conscience Therefore it is said He that doth evil hath not seen God Eph. 3. 11. hath not a true sight whatever speculations he may have about the nature of God Other light doth not check and controul vicious desires Reason is not restored to its dominion Rom. 1. 18. the reputed wise men of the world held the truth in unrighteousness Truth may talk its fill but can do nothing as a man that is bound hand and foot may rave and evaporate his passions but cannot relieve himself from the oppressor or the force that he is under II. Reasons that shew the necessity of this work 1. Spiritual blindness is natural to us as that man that was blind from his birth Iohn 9. 1. We are not all born blind in body but all in mind By tasting the tree of knowledg all Adam's sons have lost their knowledg Satan hath brought a greater shame upon us than Nahash the Ammonite would have brought upon the men of Iabesh Gilead in putting out their right eyes The eye of the soul is put out so as we cannot see the light that shineth in the word By the Fall we lost the true and perfect light of Reason but retain the pride of Reason It is no small part of our blindness that we cannot endure to hear of it Rev. 3. 17. Thou sayest I am rich and encreased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Man desireth to be thought sinful rather than weak and will sooner own a wickedness in Morals than a weakness in Intellectuals Men are dishonest out of choice and therefore think there is more of liberty and bravery in it but to be simple argueth imperfection Job 11. 12. Vain man would be accounted wise though man be born like a
wild asses colt not only for untamedness and affectation of liberty but for rudeness and grosness of conceit yet man would be accounted wise The Pharisees took it ill that Christ charged them with blindness Joh. 7. 41. Are we blind also We all affect the reputation of wisdom more than the reality that is the reason why we are so touchy in point of Error we can easier brook a sin reproved than an error taxed Till we have spiritual ey-salve we do not know it and will not hear of this blindness Rev. 3. 17. It is a degree of spiritual knowledg to know that we know nothing 2. Observe how much spiritual blindness is worse than bodily those that are under bodily blindness are glad of a Remedy glad of a Guide 1. Glad of a Remedy How feelingly doth that man speak Mark 10. 51. What wouldst thou have me to do Lord that mine eyes may be opened Those that are blind spiritually are not for a Remedy not only ignorant but unteachable and so their blindness groweth upon them to their natural there is an adventitious blindness If we cannot keep out the light we rage against it 2. Glad of a Guide as Elymas the Sorcerer when he was stricken blind looked about for some body to lead him by the hand Acts 13. 11. But the blind world cannot endure to be directed or the blind lead the blind and both fall into the ditch He that prophesieth of strong wine is the teacher of this people saith the Prophet Men love those that gratifie their lusts and humours let one come soundly and declare the counsel and will of God to them he is distasted 3. We cannot help our selves out of this misery without Gods help Our incapacity is best understood by opening that noted place 1 Cor. 2. 14. The natural man receiveth not the things that are of God for they are folly to him neither can he know them because they are spiritually discerned Let us a little open that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man that is a man considered in his pure naturals Jude 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual having not the spirit However he useth the best word by which a natural man can be described he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only those that are brutish and depraved by vicious habits but take Nature in its excellency soul-light in its highest splendor and perfection though the man be not absolutely given up to vile affections Well it is said of him that he neither doth nor can receive the things of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the spirit are such truths as depend upon meer Revelation and are above the reach and knowledg of Nature There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things of God that may be known by a natural light Rom. 1. 19. That which may be known of God is manifest in them for God hath shewed it unto them But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things revealed in the word though a natural man be able to understand the phrases and sentences and be able to discourse of them yet he wanteth faith and a spiritual sense and relish of them They are folly to him It noteth the utter contempt of spiritual things by a carnal heart who looketh upon Redemption by Christ crucified with the consequent benefits as things frivolous and vain Paul at Athens was accounted a babler Acts 17. 18. The same disposition is still in natural men for though these truths by the prescription and consent of many Ages have now obtained veneration and credit yet carefully to observe them to live to the tenor of them whatever hazards and inconveniencies we are exposed to in the world is still counted foolish Mark for greater emphasis it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 folly as carnal wisdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enmity against God Rom. 8. 7. Neither can be know them it is out of sloth and opposition and moral impotency as 't is said 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 Reason is a short and defective light not only actually ignorant but unable to conceive of them 'T is not only through negligence he doth not but through weakness he cannot Take meer Nature in it self and like Plants neglected it soon runs wild As the Nations barbarous and not polished with Arts and Civility have more of the beast than the man in them Jude 10. But what they know naturally as brute beasts in those things they corrupt themselves Suppose they use the Spectacles of Art and the natural light of Reason be helped by Industry and Learning yet how erroneous in things of Religion Rom. 1. 21. When they knew God they glorified him not as God neither were thankful but became vain in their imaginations and their foolish hearts were darkned c. The most civil Nations were most foolish in matters of Worship and many placed Fevers and human passions and every paultry thing among the gods The Scythians worshipped Thunder the Persians the Sun the most stupid and blockish Nations seemed most wise in the choice of their gods others were given up to more gross superstitions All the arts in the world could not fully repair the ruins of the Fall The Heathens invented Logick for polishing Reason Grammar and Rhetorick for Language for Government and as a help to human society Laws for bodily necessities Physick for mollifying and charming the passions so far as concerned human conversation Ethicks for Families and private Societies Oeconomicks But for the Soul and Religious concernments how blind and foolish were they Nay go higher Suppose besides the Spectacles of Art Nature be furnished with the glass of the Word yet John 1. 5. The light shined in darkness and the darkness comprehended it not We see how great Scholars are defective in the most useful and practical points Nicodemus a Teacher in Israel was ignorant of Regeneration Iohn 3. 10. They always err in one point or another And in these things of moment if they get an opinion and a Dogmatical Faith and have an exact model and frame of Truth yet as long as they are carnal and unregenerate how much doth a plain godly Christian exceed them in lively affection and serious practice And whilst they are disputing of the natures and offices of Christ and the nature of Justification and Sanctification others enjoy what they speak of and have a greater relish and savour and power of these Truths upon their hearts For ever it was a truth and ever will be 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 Nature can go no further than it self than a fleshly inclination moveth it They have not this transforming light and that sense of Religion which is prevalent over
lusts and worldly interests The next reason is because they must be spiritually discerned that is to know them inwardly throughly and with some relish and savour there must be an higher light there must be a cognation and proportion between the object and the faculty Divine things must be seen by a divine light and spiritual things by a spiritual light Sense which is the light of beasts cannot trace the workings or flights of Reason in her contemplations We cannot see a Soul or an Angel by the light of a Candle so fleshly wisdom cannot judg of divine things The object must be not only revealed but we must have an answerable light so that when you have done all you must say How can I understand without an Interpreter Acts 8. 31. And this Interpreter must be the Spirit of God Ejus est interpretari cujus est condere To discern so as to make a right judgment and estimate of things dependeth upon Gods help 4. When this blindness is in part cured yet still we need that God should open our eyes to the very last We know nothing as we ought to know David a regenerate man and well instructed prayeth to have his eyes opened for we need more light every day Luk. 24. 45. Then opened he their understandings that they might understand the Scriptures Christ first opened the Scriptures then he opened their understandings USE 1. To shew us the reason why the word prevaileth so little when it is preached with power and evidence their eyes are not opened Isa. 53. 1. Who hath believed our report and to whom is the arm of the Lord revealed No teaching will prevail till we are taught of God USE 2. What need we have to consult with God whenever we make use of the word in Reading Hearing Study In Reading when thou openest the Bible to read say Lord open mine eyes When thou Hearest beg a sight of the Truth and how to apply it for thy comfort Haec audiunt quasi somniantes Luther saith of the most In seeing they see not in hearing they hear not There was a Fountain by Hagar but she could not see it Gen. 21. 19. God opened her eyes and she saw a well of water and she went and filled the bottle with water and gave the Lad to drink So for Study it is dangerous to set upon the study of divine things in the strength of wit and human helps Men go forth in the strength of their own parts or lean upon the judgment of Writers and so are left in darkness and confusion We would sooner come to the decision of a truth if we would go to God and desire him to rend the vail of Prejudices and Interests USE 3. Is to press us to seek after this blessing the opening of the eyes Magnifie the creating-power of God 2 Cor. 4. 6. God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of God in the face of Iesus Christ. Make use of Christ Col. 2. 5. In whom are hid all the treasures of wisdom and knowledg Beg it earnestly of him the Apostle prayeth Eph. 1. 17 18. That the God of our Lord Iesus Christ the Father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understanding being enlightned that ye may know what is the hope of his calling c. Yea mourn for it in cases of dubious anxiety Iohn wept when the book of the seven seals was not opened Rev. 5. 4. Mourn over your ignorance refer all to practice Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self Wait for light in the use of means with a simple docile sincere humble mind Psal. 25. 9. The meek will he guide in judgment and the meek will he teach his way Doct. 2. Those whose eyes are opened by God they see wondrous things in his word more than ever they thought Open thou mine eyes that I may behold wondrous things out of thy Law Law is not taken strictly for the Covenant of works nor for the Decalogue as a Rule of life but more generally for the whole word of God which is full of wonders or high and heavenly mysteries In the Decalogue or Moral Law there is wonderful purity when we get a spiritual sense of it Psal. 119. 96. I have seen an end of all perfection but thy commandments are exceeding broad and Psal. 19. 7 8. The law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple the statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes A wonderful Equity Rom. 7. 12. The law is holy and the commandment is holy just and good A marvellous wisdom Deut. 4. 6. Keep therefore and do them for this is your wisdom and understanding in the sight of the Nations which shall hear all these statutes and say Surely this great Nation is a wise and understanding people In the whole word of God the harmony and correspondence between all the parts how the mystery grew from a dark revelation to clearer is admirable In the Gospel every Article of faith is a mystery to be wondered at the Person of Christ 1 Tim. 3. 16. Great is the mystery of godliness God manifested in the flesh justified in the spirit c. A Virgin conceiveth the Word is made flesh the redemption and reconciliation of mankind is the wonderful work of the Lords Grace It is the hidden wisdom of God in a mystery 1 Cor. 2. 7. We speak the wisdom of God in a mystery even the hidden wisdom which God ordained before the world to our glory And 't is called the mystery hidden from ages Eph. 3. 9. The glory of heaven is admirable Eph. 1. 18. The riches of the glory of the Inheritance of the Saints in light That a clod of earth should be made an heir of heaven deserves the highest wonder All these are mysteries So the wonderful effects of the word in convincing sinners 1 Cor. 14. 25. Thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Heb. 4. 12. The word of God is quick and powerful sharper than a two-edged sword piercing to the dividing asunder of soul and spirit and joynts and marrow and is a discerner of the thoughts and intents of the heart It is a searching and discovering word John 4. 29. See a man that hath told me all that ever I did In changing sinners 1 Pet. 2. 9. That ye may shew forth the praises of him that hath called you out of darkness into his marvellous light Peter's getting out of prison was nothing to it In comforting Every Grace is a Mystery to depend upon
therefore we should not easily take up these slanders Thus it is an usual affliction Secondly 'T is a grievous affliction v. 39. David saith he looked upon it as a great evil In the account of Scripture it is Persecution Ishmael is said to persecute Isaac Gal. 4. 29. How because he mocked him compare it with Gen. 21. 9. Sarah saw the son of the Bond-woman mocking Isaac and in the reddition and interpretation the Holy Ghost calls it a persecution so they are called cruel mockings Heb. 11. 36. There is as much cruelty and as deep a wound made by the tongue of reproach many times as by the fist of wickedness Reproach must needs be grievous to Gods Children upon a natural and upon a spiritual account 1. Upon a natural account because a good name is a great blessing See how it is against nature It is more grievous than ordinary Crosses many would lose their goods cheerfully yet they grieve more for the loss of their name Some constitutions are affected more with shame than with fear and above all their possessions they prize their name and credit To most proud spirits disgraceful punishment is much more dreadful than painful Psal. 22. 7. All they that see me laugh me to scorn they shoot out the lip they shake the head A good name is more precious than life to some Eccles. 7. 1. A good name is better than precious oyntment and the day of death than the day of ones birth The coupling of these two sentences shows men had rather dye than lose their name If a man dye he may leave his name and memory behind him that may live still therefore it is more hateful to have our names and credit mangled than be pierced with a sharp sword 2. Upon a spiritual account it 's a grievous affliction It is not barely for their own sake because their innocency is taxed but for Gods sake whose glory is concerned in the honour of his servants and whose truth is struck at through their sides This is grievous to grace why next to a good conscience there is not a greater blessing than a good name and certainly he that is prodigal of his credit will not be very tender of his conscience and therefore the Children of God upon gracious reasons stand upon their name it is the next thing to Conscience they have to keep Grace values a good name partly because it is Gods gift it is a blessing adopted and taken into the Covenant as well as other blessings It is one of the promises of God He will hide us as in a pavilion from the strife of tongues Psal. 31. 20. This is frequent in the Old Testament where Heaven is but sparingly mentioned a good name is often mentioned partly because it is a shadow of Eternity when a man dies his name lives which is a pledge of our living with God after death As spices when broken and dissolved leave an excellent scent so he leaves his name behind him and partly because it is put above riches Prov. 22. 1. A good name is rather to be chosen than great riches It is better more pure and sublime than wealth and more worthy our esteem They are low and dreggy spirits whose hearts run after wealth the greatest spirits run out upon fame and honour so Eccles. 7. 1. A good name is better than precious oyntment Aromatical Oyntments were things of great use and esteem among the Iews and counted the chief part of their treasures now a good name is better than precious oyntment and partly because of the great inconveniencies which follow the loss of name The glory of God is much interessed in the credit of his servants The credit of Religion depends much upon the credit of the persons that profess it When godly men are evil spoken of the way of truth suffers and when we are polluted God is polluted Ezek. 36. 20. They profaned my holy Name when they said to them These are the people of the Lord and are gone forth out of his land that is by their scandals The offences are charged upon us but in effect they prove the disgrace of Christ. Christ that hereafter will be admired of his Saints will now be glorified and honoured in them The shame of those things charged upon us redounds to God and Religion till we be clear And as the honour of God is concerned in it so again their safety lyes in it Observe it Satan is first a liar then a murderer First men are smitten with the tongue of slander and afterwards with the fist of wickedness the showers of slander are but presages and beginnings of grievous storms of persecution wicked men take more liberty when the Children of God are imprisoned as Criminals Therefore it is the usual practice of Satan first to blast the repute of Religious persons then to prosecute them as offenders Possibly this may be the meaning of that Psal. 5. 9. Their throat is an open sepulchre they flatter with their tongue that is the slanders of the wicked are a preparation to death as an open sepulchre is prepared to swallow and take in the dead carcass I expound it thus because we find the phrase used in this sense the force and power of the Babylonian Ier. 5. 16. is called an open sepulchre they are all mighty men that is you can expect nothing but death from the force and puissance of their assaults So here their reproach is not only a burying-place for our names but our persons for first men slander then molest the Children of God When the Arian Emperour raged against the Orthodox Christians and the Bishops and Pastors of the Churches were supprest everywhere they durst not meddle with Polonus out of a reverence of the unspottedness of his fame and therefore a good report is a great security and protection against violence And then they desire a good name to honour God with it A blemished instrument is little worth Who would take meat from a leprous hand It is Satans policy when he cannot discourage Instruments from the work of God then to blemish and blast them Therefore those that have any thing to do for God in the world should be tender of their credit especially those that are called to publick office that they may carry on their work with more success Therefore one of the qualifications of a Minister 1 Tim. 3. 7. He must have a good report of them that are without lest he fall into reproach and the snare of the devil I suppose it is taken there Appellatively lest he fall into the snare of the slanderer I will not absolutely determine Men set snares for you and they watch for your halting Thus grace presseth a good name because of the consequences of it USE 1. Here 's advice to persons reproached acknowledge God in the affliction though it be great and grievous God hath an aim in all things that befall you The general aim of all afflictions it
nothing to desertions of God and terrors of conscience Prov. 18. 14. The spirit of a man will sustain his infirmities but a wounded spirit who can bear 6. That a meek suffering conduceth much to Gods glory 1 Pet. 4. 14. If ye be reproached for the name of Christ happy are ye for the Spirit of Glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified whilst you do nothing unworthy of his presence in you and the truth you profess SERMON XXV PSALM CXIX 24. Thy Testimonies also are my delight and my councellors DAVID in the former Verse had mentioned the greatness of his trial That not only the basest sort but Princes also were set against him then he mentions his remedy he had recourse to Gods word but thy servant did meditate in thy statutes Now he shews the double benefit which he had by the word of God not only wisdom how to carry himself during that trouble but also comfort comfort in trouble and counsel in duty it seasoned his affliction and guided his business and affairs What would a man have more in such a perplexed case than be directed and comforted David had both these Thy testimonies are my delight and my councellors First Thy testimonies are my delight or as it is in the Hebrew delights Secondly They are my Councellors in the Hebrew it is the men of my counsel which is fitly mentioned for he had spoken of Princes sitting in council against him Princes do nothing without the advice of their Privy-Council a child of God hath also his Privy-Council Gods testimonies On the one side there was Saul and his Nobles and Councellors on the other side there was David and God's Testimonies Now who was better furnished think you they to persecute and trouble him or David how to carry himself under this trouble Alphonsus King of Arragon being asked who were the best Councellors answered The dead meaning Books which cannot flatter but do without partiality declare the truth Now of all such dead Councellors Gods testimonies have the preheminence A poor godly man even then when he is deserted of all and hath no body to plead for him he hath his Senate and his Council of State about him the Prophets and Apostles and other holy men of God that spake as they were moved by the Holy Ghost A man so furnished is never less alone than when alone for he hath Councellors about him that tell him what is to be believ'd or done and they are such Councellors as cannot err as will not flatter him nor applaud him in any sin nor discourage or disswade him from that which is good whatever hazards it expose him too And truly if we be wise we should chuse such Councellors as these Thy Testimonies are the men of my Counsel First Let me speak of the first benefit Thy testimonies are my delight Doct. That a child of God though under deep affliction finds a great deal of delight and comfort in the word of God This was David's case Princes sate and spake against him Decrees were made against him yet thy Testimonies are my delight Let us see 1. What manner of delight this is that we find in the word 2. What the word ministreth or contributeth towards it First What kind of delight it is A delight better than carnal rejoycing Wicked men that flow in ease and plenty have not so much comfort as a godly man hath in the enjoyment of God according to the tenor of his word Psal. 4. 7. Thou hast put more gladness into my heart than when their corn wine and oyl encreased We have no reason to change conditions with worldly men as merry as they seem to be and as much as they possess in the world But more particularly Wherein is the difference 1. This delight is a real joy 2 Cor. 6. 10. As sorrowful yet always rejoycing Their sorrow is but seeming but their joy is real it is joy in good earnest Heb. 12. 11. No affliction seemeth joyous but grievous As to seeming they are in a sad condition but it doth but so seem A wicked man is as it were glad and merry but indeed he is dejected and sorrowful the godly man is as it were sorrowful but indeed comforted 2. It is a cordial joy Psal. 4. 7. Thou hast put more gladness into my heart That 's a delight indeed which puts a gladness into the heart which not only tickles the outward senses but affects the soul and comforts the conscience Carnal joy makes a loud noise and therefore it is compared to the crackling of thorns under a pot But this is that which goes to the heart that fills it with serenity and peace Carnal joy is like the morning-dew which wets the surface but godly joy is like a soaking-shower that goes to the root and makes the Plants flourish They that indulge false comfort rather laugh than are merry But now he that is exercised in the word of God and fetcheth his comfort out of the promises he is glad at the very heart 3. It is a great joy 1 Pet. 1. 8. In whom believing ye rejoyced with joy unspeakable and full of glory It doth ravish the heart so that it is better felt than uttered it is unspeakable and glorious The higher the life always the greater the feeling The good and evil of no life can be so great as the good and evil of the spiritual life because it is the highest life of all and therefore hath the highest sense joyned with it Man is more capable of being afflicted than beasts and beasts than plants and a godly man more than other men he hath a higher life therefore the good and evil is greater A wounded spirit is the greatest misery any creature can feel on this side Hell so answerably are its joys As the groans and sorrows of the spiritual life are unutterable so are the joys of it unspeakable 4. It 's a more pure joy than Worldlings can have The more intellectual any comfort is the more excellent in the kind Though beasts may have pain and pleasure poured in upon them by the senses yet properly they have not sorrow and delight The joy of carnal men is pleasure rather than delight it is not fed by the promises and ordinances but by such dreggy and outward contentments as the world affords and so of the same nature with the contentment of the beasts But now the more intellectual and chast our delights are the more sutable to the human nature Well then none hath a delight so separate from the lees as a Christian that rejoyceth in the promises of God He that delights in natural knowledg hath questionless a purer object and greater contentment of soul than the Sensualist can possibly have that delights only in meats and drinks and sports in pleasures that are in common with the beasts Further yet he that delights in bare contemplation of the
word as it is an excellent Doctrine suited to mans necessities as the stony ground received the word with joy Mat. 13. 20. certainly he hath yet a purer gladness than meerly that man that is vers'd in natural studies O but when a man can reflect upon the promises as having an interest in them that delight which flows from faith and is accompanied with such a certainty surely that 's a more pure delight than the other and doth more ravish the heart they have more intimate and spiritual joy than others have 5. It is a joy that ends well Carnal rejoycing makes way for sorrow the end of that mirth is heaviness Prov. 14. 13. It is a poor forced thing saith Cooper A man in a burning Fever is eased no longer by drinking strong drink than while he is drinking of it for then it seems to cool him but presently it encreaseth his heat so when men seek ease and comfort in troubles from outward external things though they seem to mitigate their heaviness for the present yet they encrease it the more afterward 6. It is not a joy that perverts the heart Carnal comforts the more we use them the more we are ensnared by them Eccles. 2. 2. I have said of laughter it is mad and of mirth what doth it For what serious and sober use doth carnal rejoycing serve There is no profit by it but much hurt and danger therefore Solomon preferreth sorrow before it Eccles. 7. 3. Sorrow is better than laughter for by the sadness of the countenance the heart is made better But now the more of this delight we have the more we delight our selves in the word of God the more we love God the better the heart is 7. It is a delight that overcomes the sense of our affliction and all the evils that do befall us and therefore it is said of the heirs of promise that they have strong consolation Heb. 6. 18. The strength is seen by the effects therefore it is strong because it supports and revives notwithstanding troubles It establisheth the heart notwithstanding all the floods and storms of temptations that light upon it 1 Thes. 1. 6. it is said of them that they received the word with much affliction and joy in the Holy Ghost Secondly How do we find it in the word His testimonies are my delight The word requires this joy in troubles and the word ministers it to the soul. It requires this joy Jam. 1. 2. Count it all joy when ye fall into divers temptations We are not only with patience to submit to Gods will but also to rejoyce in it So Mat. 5. 12. When men persecute and revile you and say all manner of evil against you falsly for my name sake rejoyce and be exceeding glad Many times when other ways of persecution cease yet there is reviling Those that have no strength and power to do other injuries yet have such weapons of malice always in readiness Some being not good Christians themselves will defame those that are so that so when they cannot reach them in practice they may depress them by censure when they cannot go so high as they they may bring them as low as themselves by detraction Nowthough this be a great evil we should bear it not heavily but cheerfully rejoyce and be exceeding glad in hope of the promises Rom. 5. 3. We glory in tribulation A true believer that hath received the word of God as the rule of his life and guide of his hopes he can not only be patient but cheerful glory in his tribulation A carnal man is not so comfortable in his best estate as he is at his worst Again it gives us matter and ground of joy God speaks a great deal of comfort to an afflicted spirit It was one end why the Scriptures were penn'd Rom. 15. 4. that we through patience and comfort of the Scripture might have hope And Heb. 12. 5. Have you forgotten the consolation that speaks to you as children The great drift of the word is to provide matter of comfort and that in our worst estate But now what are the usual comforts that may occasion this delight and joy in the Holy Ghost in the midst of deep affliction 1. The Scripture gives us ground of comfort from the Author of our afflictions who is our Father and never manifests the comfort of adoption so much as then when we are under chastning Heb. 12. 5. The consolation that speaks to you as children And Joh. 18. 11. The cup which my father hath put into my hands shall I not drink it It is a bitter Cup but it is from a Father not from a Judg or an Enemy Nothing but good can come from him who is love and goodness it self nothing but what is useful from a Father whose affection is not to be measured by the bitterness of the dispensation but by his aims what he intends If God should let us alone to follow our own ways it were an argument we were none of his children 2. The necessity of afflictions 1 Pet. 1. 6. Ye are for a season in trouble if need be Before the Corn be ripened it needs all kind of weathers and therefore the Husband-man is as glad of showers as sun-shine because they both conduce to fruitfulness We need all kind of dispensations and cannot well be without the many troubles that do befall us 3. The nature and use of affliction it is a medicine not a poyson it works out the remainders of sin Isa. 27. 9. By this therefore shall the iniquity of Iacob be purged and this is all the fruit to take away his sin Afflictions are useful and help to mortification It is a file to get off our rust a flayl wherewith we are thresht that our husk may flye off a fire to purge and eat out our dross He verily for our profit that we may be partakers of his holiness Heb. 12. 10. If God take away any outward comforts from us and give us graces instead of them it 's a blessed exchange if he strip us of our garments and clothe us with his own Royal Robe as holiness is God himself is glorious in holiness now that we may be partakers of his holiness surely that 's for our profit 4. For the manner of God's afflicting it is in measure Isa. 27. 8. In measure when it shooteth forth thou wilt debate with it He stayeth his rough wind in the day of the east-wind So Jer. 46. 28. Fear thou not O Iacob my servant saith the Lord c. So 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above measure His conduct is very gentle as Iacob drove on as the little ones were able to bear Gen. 33. so doth God with a great deal of moderation measure out sufferings in a due proportion not to our offences only but our strength as a father in correcting his children regards their weakness as well as their wantonness laying
less upon the more infirm though alike faulty 5. Another comfort which the Scripture propounds is the help we shall have in affliction to bear it partly from the comforts of his spirit and partly from the supports of his grace 1. By way of Consolation The love of God is shed abroad in our hearts by the Holy Ghost at such a time Rom. 5. 3. Cordials are for those that are fainting In time of trouble we have most sensible experience of Gods love God deals with his children many times as Ioseph did with his brethren he calls them Spies and puts them in prison but at length he could hold no longer but tells them I am your brother Ioseph so God seems to deal roughly with his people and take away their dearest Comforts from them I but before the trouble be over he can hold no longer but saith I am your God your Father and exceeding great reward His bowels yern towards us and he opens his heart to us and sheds abroad his love in our consciences 2. Partly by the supports and influences of his grace Psal. 138. 3. In the day when I cryed thou answeredst me and strengthnest me with strength in my soul. When David was in trouble this was his comfort though he could not get deliverance yet he got support God is many times gone to appearance but he will never forsake us as to inward support and strength Heb. 13. 5. I will never leave thee nor forsake thee 6. From the fruit and final issue of all 2 Cor. 4. 17. This light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory He that can find Christ in his afflictions and can see Heaven beyond it needs not to be troubled All the notions of Heaven are diversified why that they may be suited to those divers trials and many evils we have in the world Sometimes it is exprest by glory and honour to counterbalance the disgrace which Gods children meet with here that the reproach of men may not make us more sad than the eternal glory may make us comfortable Sometimes it is exprest by substance because sometimes Gods children are poor and suffer loss of goods Heb. 10. 34. Sometimes it is call'd our Redemption our Countrey to comfort us in exile and banishment for the name of Christ Heb. 11. 14 15. Sometimes it is called life eternal because we may be called to suffer even to blood Thus the word offereth this comfort against all the evils that befall us that we may counterbalance every particular trouble with what the promises hold forth concerning our blessed hopes USE Well then let us exercise our selves in the word of God and let all his promises be as so many Cordials to us To this end get an interest in these promises for the heirs of promise have strong consolation Heb. 6. 18. There is strong great real and pure comfort but it is to the heirs of promise So Rom. 5. 4. Not only so but we rejoyce in tribulation Who are those those that are justified by faith in Christ v. 1. To others afflictions are the punishments of sin and an occasion of despair not of rejoycing I but when we are interested in reconciliation with God then we take this comfort out of the word of God 2. It informs us of the excellency of Gods testimonies above all outward enjoyments When we have them to the full they cannot give us any solid true peace of conscience nor cure one sad thought Now beg of God that he will comfort you when all things else fail When the labour of the Olive shall fail I 'le comfort my self in the Lord my God Hab. 3. 18. I say when we are under any burden nay when we are under any sorrow for sin when afllictions revive stings of conscience or else the word hath awakened them yet there 's comfort to be had by running to the word of God 3. It shews us what is the property of believers to delight in the testimonies of God when all things go cross to them Temporaries when things run smoothly they have a comfort in the word O but when the afflictions of the Gospel fall upon them they fall a murmuring presently But a true believer can hold up his head and though he hath much affliction yet he can have much joy in the Holy-Ghost and a great deal of comfort from the word of God There follows another benefit Thy testimonies are my Councellors or men of my counsel From thence observe Doct. 2. That one great benefit we have from the word of God is counsel how to direct our affairs according to his will For the clearing of this let me lay down these Propositions 1. That our great interest is to keep in with God or approve our selves to him 2. Whoever would keep in with God needs counsel and direction in all his ways 3. The only good counsel we can have is from God in his word 4. The counsel God hath given us in his word is sufficient and full out for all our necessities Prop. 1. That our great interest is to keep in with God and approve our selves to him in all our actions for God is the scope and end of our lives and actions as the thing prest that we may walkworthy of God in all well-pleasing Col. 1. 10. God being our chiefest good must be our last end therefore in every action there must be an habitual purpose and in all actions of weight and moment there must be an actual purpose to please God Every ordinary affair must be carried forth in the strength of the habitual purpose but in all actions we would make a business of there must be an actual purpose And because his Authority alone can sway the Conscience which is under his dominion therefore it concerns us in all things to exercise our selves that we may have a good conscience void of offence both towards God and man Acts 24. 16. And again we are to approve our ways to God and to keep in with him because to him we are to give an account 2 Cor. 5. 9 10. There will a time come when every action of ours shall be taken into consideration and weighed in the ballance of the Sanctuary with all our principles and ends therefore we strive we are ambitious so the word signifies our great ambition should be living or dying to be accepted with God Again Surely it should be our business to approve our selves to God in every action because all the success of our actions depends upon his concurrence and blessing Now we shall find this is often asserted in Scripture When a man's ways are full of hazards likely to be expos'd to great opposition your great work is to keep in with God approve your hearts to him Prov. 16. 7. When a mans ways please the Lord he will make even his enemies to be at peace with him God hath a mighty power over the spirits
ask Gods leave in prayer and observe the bent of our hearts after prayer 4. The word of God teacheth a man when he understandeth his duty and hath Gods leave to submit the event to God and that easeth the heart because he may be sure of success comfort and support Psal. 37. 5. Commit thy way unto the Lord trust also in him and he shall bring it to pass And Prov. 16. 3. Commit thy work unto the Lord and thy thoughts shall be established It easeth us of a great deal of trouble and care so that when a man hath brought his affections to submit to whatever God should determine in point of success when he hath moderated and calm'd his spirit that he is resolved to bear the event whatever it be this easeth the soul of a deal of trouble Thus you see how we may make the statutes of God to be the men of our counsel USE 1. What a singular mercy is it that God hath given us the Scripture where we have counsel upon all occasions how to manage our affairs prudently bear afflictions comfortably and with composed hearts to get through all events and dangers that we meet with in our passage to heaven We should have groped up and down as the Sodomites for Lot's dore if we had not this rule of faith and obedience It is a Rule that teacheth us how to think well for it reacheth to the thoughts to speak well for it giveth a law to all our words to do well in all our civil actions and trading how to keep a good conscience and approve our selves to God how in natural actions eating drinking to season them with Gods fear and religious actions how we may pray and worship how to govern our selves our own hearts and affections to converse with others in all relations as Fathers Children Masters Servants Magistrates Ministers People and how to hold communion with God all which are demonstrations of the sufficiency of the Scripture for our direction and what reason there is that we should take the testimonies of God to be the men of our counsel USE 2. For reproof to those that turn the back upon Gods Counsels Who are those 1. Such as neglect the general duties of Christianity as Faith and Repentance God hath given us counsel what to do in order to eternal life and we regard it not The great quarrel between God and sinners is about the neglect of this counsel which he hath given them for their souls good Pro. 1. 25. They set at nought all my counsel and v. 30. They would none of my counsel O! when your friends have advised you and you despise it and take another course it troubleth them You know how heinously Achitophel took it when his counsel was despised Equals when their counsel is despised take it very ill much more Superiors when they give counsel The entreaty and advice of a Superior carrieth the force of a command So it is here with God it is called counsel not as if it were an arbitrary thing whether we did regard it or no but because of Gods mild condescension when men are in danger of perishing for ever the Lord gives us counsel You are in a miserable estate he is pleased to tell you how to come out of your misery the word of God therefore is called the counsel of God It is sad when we shall reject the counsel of God Luk. 7. 30. They rejected the counsel of God against themselves There 's two sentences they rejected the counsel of God and it was against themselves it was to their own loss and destruction God Ioseth nothing when we despise his counsel but you lose all your eternal happiness This is so great an evil that God punisheth it with it self When men will not take Gods counsel then it is the most dreadful Judgment he can lay upon us to give us up to our own counsel Psal. 81. 11. O what a heavy judgment was it to be given up to the counsels of their own heart 2. It reproves such as do not consult with Gods word about their affairs but meerly live as they are acted by their own lusts or walk at all adventures so the expression in the marginal reading is Lev. 26. 21. It is as the action falls they do not care whether it please God or be the rule of their duty yea or no. These are far from the temper of Gods children It is sad in persons much more in Nations when men run head-long upon all manner of disorders against right and honesty it tends to ruin Deut. 32. 28. They are a Nation void of counsel neither is there any understanding in them 3. Such as go flatly against the counsel of God and to gratifie their own interest pervert all that is just and honest Psal. 107. 11. They rebelled against the word of the Lord and contemned the counsel of the Most High These do but expose themselves to speedy ruin Job 18. 7. Bildad said of the wicked His own counsel shall cast him down They need no other means to ruin them than their own brutish course When men dare break the commandment of God without any relâ—…tancy to gratifie a worldly interest though for the present no evil comes of it yet afterwards they shall smart Prov. 19. 20. Hear counsel and receive instruction that thou mayest be wise for thy latter end Consider what it will come to afterwards when thou comest to dye then you will wish O that I had taken Gods counsel that I had not gone with such a daring spirit against the plain counsel of Gods word 4. Such as pretend to ask counsel from the word but it is according to the Idol of their own hearts that come with their own conclusions and preconceptions and prejudices against Gods counsel Ezek. 14. 3 4. Son of man these have set up their idols in their heart c. Men will come and pretend to ask Gods counsel and leave upon their undertakings when they are resolved upon a wicked enterprise before then God must be called upon and sought to and so they make Gods Ordinance a Lacquey meerly to be a covert to their evil practices as those in Jer. 42. that came to the Prophet and they were prepossest and had their resolutions aforehand USE 3. To press us to this consulting with the word of God to make the testimonies of the Lord the men of our counsel There are many qualifications and tempers of heart necessary 1. Fear of God Psal. 25. 12. What man is he that feareth the Lord him will he teach the way that he shall chuse He that is in doubt and perplexed and would have counsel from Gods word who is the man that is like to have it He that feareth the Lord. There is a great sutableness between the qualification and the promise partly he that fears God hath a greater awe of the word than others have and is loth to do any thing contrary to Gods
when you have them in their frame and see how one suits with the other and what a sweet harmony there is between all the parts of Religion then they are very good 3. More experimental that you may taste the sweetness and power of the Truths that you know Phil. 3. 10. That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death When we feel what we know that is a mighty confirmation The senses give the best demonstration It is a disparagement to know Christ and be never the better for him to have a knowledg of all the Excellency of Christ and how suitable he is to the soul yet to feel nothing of comfort and quickning in our consciences 4. More Practical 1 Joh. 2. 3 4. And hereby we do know that we know him if we keep his commandments He that faith I know him and keepeth not his commandments is a liar and the truth is not in him Otherwise it is but a talking by rote a man savingly knoweth no more than he practiseth He that doth but speak after others it is a rehearsal rather than a knowledg What is practical light It is directive and perswasive 1. It is directive A man grows more prudent and more able to guide his course according to the rules of Religion Faith is opposed not only to ignorance but to folly O ye fools and flow of heart to believe A man may be a knowing man yet a very fool in Spirituals if he hath not a knowledg how to guide him to trust in God fear God love God and serve God Hosea 14. 7. 2. That is practical knowledg when it is perswasive when it hath a lively force and efficacy upon the heart 2. Point Those whom God maketh to understand the way of his precepts see wondrous things therein Psal. 119. 18. Open thou mine eyes that I may behold wondrous things out of thy Law VVonders are such things as do transcend our capacity so all things about God are above the sphere of men as the things of men are above the capacity of Beasts Now the more understanding and insight we have in these things the more we wonder Wonder usually is the fruit of ignorance how then can knowledg breed wonder The word discovers the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so but the manner how it is and the wisdom of the contrivance is that which begets reverence and admiration in a gracious soul as Nazianzen saith of the eternal generation of Christ Let the eternal generation of God be adored in silence It is a marvellous thing to know that there are Three in One The Son from Eternity begotten before all the World c. So when we look into these things our knowledg doth only shew that they are but what they are and how great they are that exceeds our capacity and therefore we wonder 1. The Doctrines of the Scripture are wonderful concerning God and his Works The nature of God is a depth which we cannot fathom no more than a Nutshel can empty the Ocean Psal. 139. 6. Such knowledg is too wonderful for me it is high I cannot attain unto it It is above our capacity for a finite thing cannot comprehend an Infinite The Creation of all things out of nothing we believe it upon the testimony of the Word but it is too wonderful for us to search it to the bottom yea the framing of the body in the Womb so many different things out of the same Seed as flesh and bones and muscles and in such an order and proportion Psal. 139. 14. I will praise thee for I am fearfully and wonderfully made marvellous are thy works and that my soul knoweth right well If the commonness did not abate our observation we would wonder at it So his Providence in governing every creature to their proper ends especially his care over us and conduct of us Many O Lord are thy wondrous works which thou hast done and thy thoughts which are to us-ward They cannot be reckoned up in order unto thee if I would declare and speak of them they are more than can be numbred Psal. 40. 5. But especially the redemption of mankind is wonderful 1 Tim. 3. 16. And without controversie great is the mystery of godliness God was manifested in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory The mysteries of the Gospel every time we think of them should strike admiration into our hearts It could not sink into the head of any creature how to satisfie Justice and to make up the breach between God and us That a Virgin should conceive the Word be made flesh That Justice and Mercy should so sweetly be brought together and conspire in the salvation of a lost sinner all these are wonders and when we come to believe them indeed to draw forth comfort from them these are wonderful to us The Law of God is wonderful Look to the Precept or the Sanction Look to the Precept A wonderful purity there I have seen an end of all perfection but thy Law is exceeding bread Ver. 96. of this Psalm When a child of God sees how the Law reacheth every thought every motion every operation of his soul What wonderful purity is here So a marvellous Equity The law is holy just and good and the commandment is good Rom. 7. 4. God hath given us such a Law if a man were free yet to ennoble his nature and live happily he would chuse such a Rule Then to see such wise precepts so ordered that in Ten words God should comprise the whole duty of man Deut. 4. 6. Keep therefore and do them for this is your wisdom and your understanding in the sight of the Nations First God hath provided in his Law respects to himself First The Law provides for God then for the Creature In the first Commandment Thou shalt have no other Gods before me there 's the Object of Worship In the second Thou shalt not make to thy self a graven Image c. the means of Worship Then the manner of Worship in the third Thou shalt not take the name of God in vain Then the time of Worship in the fourth Remember to keep holy the Sabbath-day See how the Lord hath built up his Law Then as to men see first God provides for those Vice-Roys that do represent the great God as our Parents natural and civil Honour thy father and thy mother c. then our ordinary Neighbour and there first for his life and then for his relations Thou shalt not kill shalt not commit adultery then for his goods Thou shalt not steal then for his good name When a man sees the Law of God in all its explications when he considers the harmony and correspondence that is between all the parts of the Law then he will cry out O wonderful Come to the Sanction by
and saith unto him We have found the Messias and Philip called Nathanael and saiah unto him We have found him of whom Moses in the Law and the Prophets did write Iesus of Nazareth the son of Ioseph 2. For the edification of others Luke 22. 32. And thou being converted strengthen thy brethren True grace is communicative as fire c. 3. For our own profit He that useth his knowledg shall have more Whereas on the contrary full breasts if not sucked become dry In the dividing the loaves encreased All gifts but much more spiritual which are the best are improved by exercise Well then 1. Get a sense and experience of God's Truths and then speak of it to others That which we have seen we are best able to report of God giveth us experiences to this end that we may be able to speak of it to others None can speak with such confidence as those that have felt what they speak Christ saith those that come to him shall not only have a spring of comfort themselves but flow forth to others Joh. 7. 38. He that believeth on me as the Scripture hath said out of his belly shall flow rivers of living water IV. Point In our desires of knowledg it is meet to propound a good end As David here beggeth understanding that he might see and discover to others what he had found in God's Law To know that we may know is foolish curiosity to know that we may be known is vanity and ostentation to see that we may sell our knowledg is baseness and covetousness To edifie others this is charity to be edified our selves this is wisdom Good things must be sought to a good end Ye ask and receive not because ye ask amiss to consume it upon your lusts Jam. 4. 3. All things must be sought for to holy ends to glorifie God much more spiritual gifts The only good end is God's glory Open thou my lips that I may shew forth thy praise Psal. 51. 15. We are to desire knowledg that we may the more enjoy God and the more glorifie him There is a natural desire of knowledg even of Divine knowledg but we must look to our ends that we may grow in grace 1 Pet. 2. 3. that we may be more useful for God not meerly to store the head with notions or to vaunt it over others as having attained more than they no it should be only to do good to our own souls and to save others Rom. 15. 14. I am perswaded that ye are filled with all knowledg and able to admonish one another But now to make a market of our knowledg or to use it for our vile ends that 's naught Not for boasting ostentation curiosity and vain speculation but for practice should be our end When we improve our stock well we please God and shall have eternal profit our selves SERMON XXIX PSALM CXIX 28. My soul melteth for heaviness strengthen thou me according to thy word ACHRISTIAN should neither be humbled to the degree of dejection nor confident to the degree of security and therefore he is to have a double eye upon God and upon himself upon his own necessities and upon God's Alsufficiency You have both represented in this Verse as often in this Psalm his Case and his Petition 1. His Case is represented My soul melteth for heaviness 2. His Petition and Request to God Strengthen thou me according to thy word First His Case My soul melteth for heaviness In the Original the word signifies droppeth away The Septuagint hath it thus My soul fell asleep through weariness Probably by a fault of the Transcribers one word for another My soul droppeth It may relate 1. to the plenty of his tears as the word is used in Scripture Job 16. 20. My friends scorn me but mine eye poureth out tears unto God or droppeth to God the same word so it notes his deep sorrow and sense of his condition The like allusion is in Joshua 7. 5. The heart of the people melted and became as water Or 2. It relates to his languishing under the extremity of his sorrow as an unctuous thing wasteth by dropping so was his soul even dropping away Such a like expression is used in Psal. 107. 26. Their soul is melted because of trouble and of Jesus Christ whose strength was exhausted by the greatness of his sorrows it is said Psal. 22. 14. I am poured out like water all my bones are out of joint my heart is like wax it is melted in the midst of my bowels Be the allusion either to the one or to the other either to the dropping of tears or to the melting and wasting away of what is fat and unctuous it notes a vehement sorrow and brokenness of heart that 's clear his soul was even melting away and unless God did help him he could hold out no longer Doct. That Gods children oftentimes lye under the exercise of such deep and pressing sorrow as is not incident to other men David expresseth himself here as in a languishing condition which is not ordinary My soul droppeth or melteth away for heaviness The Reasons of the point are three 1. Their burdens are greater 2. They have a greater sense than others 3. Their exercise is greater because their reward and comfort is so great First Their burdens are greater than others as temptation desertion trouble for sin The good and evil of the spiritual life is greater than the good and evil of any other life whatsoever As their joys are unspeakable and glorious so their sorrows are sometimes above expression A wounded spirit who can bear Prov. 18. 14. Common natural Courage will carry a man through other afflictions O! but when the arrows of the Almighty stick in their heart Iob 6. 3. that's an unsupportable burden According to the excellency of any life so are the annoyances and the benefits of that life Man that hath a higher life than the beasts is more capable of delights and sorrows than Beasts are of pain and pleasure and so a Christian that lives the life of faith he is more capable of a higher burden Consider they that live a spiritual life have immediately to do with the Infinite and Eternal God and therefore when he creates joy in the heart O what a joy is that and when God doth but lay his hand upon them how great is their trouble Sin is a heavier burden than affliction and the wrath of God than the displeasure of man Coelestis â—…ra quos premit miseros facit humana nullos Evils of an eternal influence are more than temporal therefore must needs be greater and more burdensome Secondly They have a greater sense than others their hearts being intendered by Religion None have so quick a feeling as the children of God why because they have a clearer understanding and more tender and delicate affections 1. Because they have a clearer understanding and see more into the nature of things than those that are drowned
in present delights and contentments The loss of God's favour carnal men know not how to value but the Saints prefer it above life the favour of God is better than life Psal. 63. 3. therefore if the Lord do but suspend the wonted manifestations of his grace and favour how are their hearts troubled Thou didst hide thy face and I was troubled Psal. 30. 7. A child of God that lives by his favour cannot brook his absence therefore when they lose the sweet sense of his favour and reconciliation with him O what a trouble is this to their souls Other men make no reckoning of it at all And so for sin common spirits value it only by the damage that it doth to their worldly interests when it costs them dear they may hang the head Jer. 2. 9. Now know what an evil and bitter thing it is to forsake the Lord. A worldly man may know something of the evil of sin in the effects of it but a child of God seeth into the nature of it they value it by the wrong by the offence that is done to God and so are humbled more for the evil in sin than for the evil after sin So for the wrath of God carnal men have gross thoughts of it and may howl upon their beds when their pleasant things are taken from them but God's children are humbled because their Father is angry they observe more the displeasure of God in afflicting Providences than others do and one spark of God's wrath lighting into their consciences O what sad effects doth it work more than all other straits whatsoever Thus they have a clearer understanding they see more into the dreadfulness of God's wrath into the evil of sin and they know how to prize and value his favour more than others 2. They have delicate and tender affections Grace that gives us a new heart doth also give us a soft heart Ezek. 36. 26. I will put a new heart into them what kind of heart a heart of flesh as the old heart that is taken out is a heart of stone A new soft heart doth sooner receive the impression of divine terror than another heart doth A stamp is more easily left upon wax or a soft thing than upon a stone Or thus a slave hath a thicker skin than one nobly born tenderly brought up therefore he is not so sensible of stripes A wicked man hath more cause to be troubled than a godly man but he is not a man of sense he hath a heart of stone and therefore is not so affected either with God's dealings with him or his dealings with God Look as the weight of the blows must not only be considered but the delicateness of the constitution so because their hearts are of a softer and more tender constitution being hearts of flesh and receptive of a deeper impression therefore their sorrows exceed the sorrows of other men Thirdly The good that they expect is exceeding great and their exercise is accordingly for after the rate of our comforts so are our afflictions Wicked men that have nothing to expect in the World to come but horrors and pains they wallow now in ease and plenty Luk. 16. 25. Son in thy life-time thou receivedst thy good things God will be behind-hand with none of his creatures those that do him common service have common blessings in a larger measure than his own people have they have their good things that is such as their hearts chuse and affect But now good men that expect another happiness they must be content to be harras'd and exercis'd that they may be fitted and prepared for the enjoyment of this happiness As the stones that were to be set in the Temple were to be hewn and squar'd so are they to be hewn squar'd and exercised with bitter and sharp things that they may be prepared for the more glory USE 1. Then carnal men are not fit to judg of the Saints when they report their experiences if it be with them above the rate of other men When afflicted consciences speak of their wounds or revived hearts of their comforts their joys are supernatural and so are their sorrows and therefore a natural man thinks all to be but fancy all those joys of the Spirit that they are but Fanatick delusions and he doth not understand the weight of their sorrows When a man is well to see to and hath health strength and wealth they marvel what should make such a man heavy all their care is to eat drink and be merry and therefore because they are not acquainted with the exercises of a feeling conscience they think all this trouble is but a little mopishness and melancholy Poor contrite sinners who are ready to weep out their hearts at their eyes can only understand such expressions as these My soul melteth away for heaviness There 's another manner of thing in trouble of conscience than the carnal world doth imagine and many that have all well about them great Estates much befriended and esteemed in the world yea for the best things yet when God hides his face poor souls how are they troubled If he do but let a spark of his wrath into conscience and hide his face from them it 's a greater burden to them than all the miseries of the world David was a man valiant that had a heart as the heart of a Lyon 2 Sam. 17. 10. He was a man cheerful called the sweet Singer of Israel 2 Sam. 23. 1. of a ruddy sanguine complexion and a great Master of Musick He was no fool but a man wise as the Angel of God and yet you see what a bitter sense he had of his spiritual condition And when a man so stout and valiant so cheerful so wise complains so heavily will you count this mopishness and foolish melancholy But alas men that never knew the weight of sin cannot otherwise conceive of it they were never acquainted with the infiniteness of God nor power of his anger and have not a due sense of Eternity therefore they think so slightly of these matters of the spiritual life USE 2. Be not too secure of spiritual joys We warn you often of security or falling asleep in temporal comforts and we must warn you of this kind of security also in spiritual All things change You may find David in this Psalm in a different posture of spirit sometimes rejoycing in the Word of God above all riches and at other times his soul melteth away for very heaviness God's own people are liable to great trouble of spirit therefore you should not be secure as to these spiritual enjoyments which come and go according to God's pleasure Men that build too much upon spiritual suavities or sensible consolations occasion a snare to their own souls partly as they are less watchful for the present like Mariners which have been at Sea when they get into the Haven take down their tackling and make merry and think never to see
the children of God 2. It is a perversion of the Order of Nature The tongue is the Interpreter of the mind and therefore if the Interpreter of another man speak contrary to what he pronounceth there were a manifest wrong and disorder so when the tongue speaks otherwise than the man thinks there 's a great disturbance and deordination 3. We resemble Satan in nothing so much as in Lying and we resemble God in nothing so much as in Truth Falshood is the Devil's character Joh. 8. 44. He was a lyar from the beginning that is the first inventor of lyes as Iubal was the father of them that played upon the Harp the first Inventor and herein we most resemble Satan On the contrary there is nothing wherein a man resembleth God so much as in Truth Truth is no small part of the Image of God for he is called the God of Truth and it is said of him Tit. 1. 2. That he cannot lye It is contrary to the perfection of his Nature Nor command us to lye God hath commanded many other things which otherwise were sinful as to kill another man as Abraham to slay his Son to take away the Goods of others as Lord of all as when the Israelites spoiled the Egyptians of their Jewels but God cannot lye 't is against his nature Eph. 4. 24 25. Put off the old man which is corrupt according to the deceitful lusts and put on the new man which after God is created in righteousness and true holiness Then presently Wherefore put away lying speak every man truth with his neighbour Wherefore that is from your regeneration when the Image of God is planted in you So the same Col. 3. 9. Lye not one to another seeing that ye have put off the old man with his deeds There may be sin in the children of God but there should be no guile in them habituated guile is the old man that is deceitful the new man is framed to truth and according to the will of God 4. This is a consideration that God never dispenced with this Precept He hath upon special occasion dispenced with other Commands but never with the ninth With the seventh Commandment in the Polygamy of the Patriarchs and with the second in Hezekiah's Passover but a man must not lye for God Job 13. 7 8 9. because this Commandment hath more in it of the Justice and Immutable Perfection of God than others 5. By the light of Nature nothing is more odious We love a just and true man one that is without guile we acknowledg it as a Moral perfection but a Lye is counted the greatest disgrace we revenge the charge of it It is counted a base thing to lye why because it comes from fear and it tends to deceit both which argue baseness of spirit and are contrary to the gallantry of a man therefore it is shameful in the eyes of Nature and those that are most guilty of it cannot endure to be charged with it When the Prophet Micajah told Zedekiah of his lying spirit he smote him on the cheek 1 King 22. 23. So men take it ill to be charged with a lye We count it a shameful sin among men The old Persians had such a great respect to Truth that he that was three times taken with a lye was never more to speak in publick upon penalty of death 6. It is a sin that is most hateful to God therefore it should be far from the children of God We hate that most which is contrary to our nature so it is contrary to God's nature There are six things God hates and a lying tongue is one of them twice it is mentioned Prov. 6. 17. 19. and Prov. 12. 22. Lying lips are an abomination to the Lord but they that deal truly are his delight Now certainly because God hates it therefore we should hate it To will and nill the same thing that 's true friendship God hates it therefore a righteous man hates it Prov. 13. 5. A righteous man hateth lying but a wicked man is loathsome and cometh to shame 7. It 's a sin which God hath expresly threatned to punish in this life and in the life to come In this life Psal. 5. 6. Thou shalt destroy them that speak leasing And Prov. 19. 5. He that speaketh lyes shall not escape God will cut them off as not being fit for human society The first remarkable instance we have in the New Testament of God's vengeance was for a lye Acts 5. 5. yea it is one of the sins that draws down publick and national Judgments and therefore it is said Hosea 4. 2. By swearing and lying therefore doth the Land mourn And when God gives advice to his people how they should prevent his Judgments Zech. 8. 16 17. These are the things that ye shall do speak ye every man the truth to his neighbour execute the judgment of truth love no false Oath for all these are the things that I hate saith the Lord. When men have no care of their speeches when a people bind themselves by Oaths to do that which they mind not to perform or wilfully do not perform they are ripe for a Judgment And so in the life to come Rev. 21. 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye And Rev. 21. 8. All lyars shall have their part in the lake which burneth with fire and brimstone and Rev. 22. 15. For without are dogs and sorcerers and whoremongers and Idolaters and whosoever loveth and maketh a lye USE O then let us beware of all lying and dissimulation with respect to God and men Let our words consent with our minds and our minds agree with the thing it self A lye is most odious to God a proud look and a lying tongue and therefore a Christian that loves God shall he do that which God so expresly hates will you rush upon the pikes kick against the pricks and run against the Judgments of God a lying tongue shall not escape Nay God reckons upon his Children Isa. 63. 8. Surely they are my people children that will not lye Disappointment that 's the worst vexation God reckons upon it surely you will make Conscience of truth not only in your Oaths certainly that 's a barbarous thing to break the most sacred engagements that are among mankind therefore you will be careful to perform what you have sworn to the Lord with your hands lift up to the most high God but also in your promises and ordinary speeches Good men have been foiled by it David begs Keep me from a way of lying and it is a sin more common than we imagine it 's very natural to us Isa. 58. 3. As soon as we are born we speak lies before we could go we went astray and before we were able to speak we spake lies the seed of it was in our nature It is a sin most natural for it was
the occasion of the first sin and therefore we had need be cautioned against it Consider there is a lying to God in publick and private worship In publick worship How often do you compass him about with lyes We shew love with our mouths when our heart is at a great distance from God O how odious should we be to our selves if our heart were turned inside outward in the best duty and all our thoughts were turned into words for in our worship many times we draw near to God with our mouths when our heart is at a great distance As when their bodies were in the Wilderness their hearts were in Egypt so we prattle words without sense and spiritual affection Nay in our private worship we confess sin without shame we pray as if we cared not to be heard Conscience tells us what we should pray for but our hearts do not go out in the matter and we throw away our prayers as children shoot away their arrows which is a sign we are not so hearty as we should be We give thanks but without meltings of heart Custom and natural light tells us something must be done in this kind but how hard a matter is it to draw near God with truth of heart Again Would we not be accounted better than we are who would be thought as ill as he hath cause to think of himself We storm if others but speak of us half of what we speak of our selves to God therefore all had need look to it to be kept from a way of lying And for gross lying how far are we from being willing that should be accomplished which the Lord speaks of Zeph. 3. 13. The remnant of Israel shall not do iniquity nor speak lies neither shall a deceitful tongue be found in their mouth rather we may take up Davids complaint Psal. 12. 1 2. The godly man ceaseth the faithful fail from among the children of men they speak vanity every one with his neighbour with flattering lips and with a double heart do they speak Promises Oaths Covenants all broken and therefore so many jealousies because so much lying all trust is lost among us This lying is always ill but especially in Magistrates men of publick place Prov. 17. 7. Lying lips become not a Prince So Ministers Rom. 9. 1. I say the truth in Christ I lye not 2 Cor. 11. 31. The God and Father of our Lord Iesus Christ knoweth that I lye not Among private Christians are we not too rash in our suspicions and speak worse of others than they deserve do we not take up and vent reports without search it may be out of envy at the brightness of their profession Do not unwary Expressions drop from us much talk cannot be justified Are there not rash promises we make noconscience to mind and look after Many ways may we trace our selves in this sin of lying Therefore look to the prevention of it what remedies are there against it 1. Hate it do not think it to be a venial matter Psal. 119. 163. I hate and abhor lying not only hate it nor simply I abhor it but hate and abhor to strengthen and increase the sense and make it more vehement Where the enmity is not great against the sin the matter may be compounded and taken up O but I hate and abhor it and hate it with a deadly hatred Slight hatred of a sinful course is not sufficient to guard us against it 2. Love to the Law of God if that be dear to you you will not break it upon any light occasion In the Text Grant me thy law graciously If a man prize the Laws of God and would fain have them printed in the heart he will not so easily break them 3. Remember your spiritual conflict you never give Satan so great an advantage as by falshood and guile of spirit The Devil assaults by wiles but your strength lyeth in down-right honesty Eph. 6. 11. That ye may be able to stand against the wiles of the devil Satans strength lies in wiles but you must beat him down in sincerity The first piece of the spiritual armour is the girdle of truth that is the grace of sincerity whereby a man is to God and men what he gives out himself to be or seems to be This is that which will give you strength and courage in sore tryals O when Satan shall accuse and challenge you for your base hypocrisie then how will you hold up your heads in the day of spiritual conflict if you have not the girdle of truth But now uprightness gives us courage strength and stands by us in the very agonies of death 4. Heedfulness and a watch upon the tongue Psal. 39. 1. I said I will take heed to my ways that I sin not with my tongue Let us speak of what we think and think of what we speak that the mind may conform it self with the nature of truth 5. Avoid the causes of lying There are three of them 1. Boasting or speaking too much of our selves When men are given to boasting whatever thing of weight is done they were privy to it their hand was in the work in contriving and prosecuting the business their counsel was for it Nothing can be acted without their knowledg and approbation This spirit of vain-glory is the Mother of vain talking therefore of a lying tongue Psal. 12. 3. Flattering lips and the tongue that speaketh proud things are joyned together 2. Flattery or desiring of ingratiating themselves with those that are great and mighty in the world when they have mens persons in admiration Psal. 12. 2. With flattering lips and with a double heart do they speak So Hosea 7. 3. They make the king glad with their lyes To please their Rulers they sooth them up with flattering applause and fawning upon them 3. Carnal fear and distrust This was that which put David to his shifts in his dangers he was apt to fail and deal a little deceitfully in time of temptation and danger We had need pray to God to be kept from all ways and counsels that are contrary to Gods word The Scripture speaks Deut. 33. 29. of Counterfeit submissions to higher powers Thine enemies shall be found lyars unto thee thou shalt tread upon their high places the meaning is shall be subdued by thee So Psal. 18. 44. Strangers shall submit themselves to me Psal. 66. 3. 81. 15. and many other places The word implieth feigned submission Obj. But are we openly to profess our mind in all things in time of danger I answer Prudent concealment may be without fault but a professed subjection should be sincere for open and free dealing doth best become Gods Children It is true we are not bound to speak all the truth at all times to every person In some cases we may conceal something Luk. 9. 21. Our Saviour straitly charged them and commanded them to tell no body that he was the Christ. 1 Sam. 16. 2. When the Lord
doctrine Joh. 17. 17. Sanctifie them by thy truth thy word is truth Hereby we know the word of God is truth because it is so powerful to sanctification Psal. 119. 140. Thy word is very pure therefore thy servant loveth it All Religions endeavour some kind of excellency but now the holiness that is recommended in other Religions is a meer outside holiness in comparison of what Christianity calls for We have a strict Rule high Patterns blessed encouragement it promiseth a powerful Spirit even the Spirit of the holy God to work our heart to this holiness that is required The aim of that Religion is to remedy the disease introduced by the fall All other Religions do but make up a part of the disease and the Gospel is the only remedy and cure Therefore this is the way of truth you should chuse 3. That doctrine which provideth for peace of conscience and freedom from perplexing fears which are wont to haunt us by reason of Gods Justice and wrath for our former misdeeds that doctrine hath the true effect of a Religion Man easily apprehends himself as God's creature and being God's creature he is his subject bound to obey him and having exceedingly failed in his obedience as experience shews he is much haunted with fears and doubts Now that 's the Religion that in a kindly manner doth dispossess us of these dreads and fears and comes in upon the soul to deliver us from our bondage and those guilty fears which are so natural to us by reason of sin And therefore in a consultation about Religion if I were to chuse and had not by the grace of God been baptized into the Christian faith and had the advantage to look abroad and consider then I would bethink my self Where shall I find rest for my soul and from those fears which lye at the bottom of conscience and are easily stirr'd in us and sometimes are very raging there 's a fire smothering within and many times it is blown up into a flame Where shall I get remedy for these fears I rather pitch upon this because the Holy Ghost doth Ier. 6. 16. c. as if he had said If you will know what is the good way take that way where you may find rest for your souls not a false rest that 's easily disturbed not a carnal security but where you may find true solid peace that when you are most serious and mind your great errand and business you may comfort your selves and rejoyce in the God that made you In a false way of Religion there is no establishment of heart and sound peace Heb. 9. 9. They could not make him that did the service perfect as pertaining to the conscience That certainly is the true Religion which makes the worshipper perfect as to the conscience which gives him a well tempered peace in his soul not a sinful security but a holy solid peace that when he hath a great sense of his duty upon him yet he can comfortably wait upon God And you know our Lord himself useth this very motive to invite men Matt. 11. 29. Come unto me all ye that are weary and heavy-laden and I will give you rest That is take the Christian Religion that easie yoke upon you and you shall find rest for your souls The Lord Jesus is our peace and the ground of our peace but we never find rest until we come under his yoke Christians search where you will there is no serious answer to that grand question which is the great scruple of the fallen creature Mic. 6. 7. how to appease angry Justice And we are told of those Locusts who are seducing spirits which come out of the bottomless pit Rev. 9. they had stings in their tails their doctrine is not soundly comfortable to the conscience Among others this is designed by those Locusts that half Christianity which is taken up by the light-skirted people which reflect upon priviledges only therefore there are such scruples and intricate debates But some advantage there is and some progress they may make in the spiritual life that cry up them without duties but they never have sound peace upon their souls unless the Lord pardon their mistakes and doth sanctifie their reflections upon those spiritual and unseen priviledges so as to check their opposite desires and inclinations It is best to be setled in God's way by Justification and Sanctification There is a wound wherein no plaister will serve for the cure but the way the Gospel doth take Consider altogether Christs renewing and reconciling grace the whole Evangelical truth this Gospel which was founded in the blood of Christ his new Covenant and sealed with God's Authority and doth so fitly state duties and priviledges and lead a man by the one to the other This is that which will appease the Lord. There is no setling of the conscience without it and therefore whatever you would expect in a Religion here you find it in that blessed Religion which is recommended to us in the Gospel or new Covenant there is such holiness and true sense of the other world which breeds an excellency and choiceness of spirit in men Prop. 7. Of all Sects and sorts among Christians the Protestant Reformed Religion will be found to be the way of truth why because there 's the greatest sutableness to the great ends the greatest agreement and harmony with God's revelation which they profess to be their only rule I say as to God's Worship there is most simplicity without that Theatrical pomp which makes the Worship of God a dead thing and so most sutable to a spiritual being and conducible to spiritual ends to God who is a Spirit and who will be worshipped in spirit and truth for there God is our reward and to be served by faith love obedience trust prayers praises and a holy administration of the Word and Seals more sutable to the genius of the Scripture without the Pageantry of numerous idle Ceremonies like flourishes about a great letter which do rather hide Religion than any way discover it yea betray it to contempt and scorn to a considering man Besides the great design of this Religion is to draw men from earth to heaven by calling them to a serious profession of saving truth Popery is nothing but Christianity abused and is a doctrine suited to Policy and temporal ends and it is supported by worldly greatness And then as to Holiness which is the genuine product of a Religion the true genuine holiness is to be found or should be found according to their principles among Protestants and Reformed not external mortification but in purging the heart And here is the true peace of conscience while men are directed to look to Christ's reconciling and renewing grace and not to seek their acceptance in the merit of their own works and voluntary penance and satisfactions and many other doctrines which put the conscience upon the rack And then all this is submitted to be tried
only rejoyce in things for a season Iohn 6. 35. There are many that look for all their vertue and their experience from their notions in Religion Thus they run from doctrine to doctrine from way to way so remain unmortified Thirdly Take heed of the first decays and look often into the state of your hearts A man that never casts up his estate is undone insensibly therefore look often into the state of your hearts whether you encrease in your affections to God in the power of holiness or whether you go backward It is the Devil's policy when once we are declining to humble us further and further still as a stone that runs down the hill therefore take heed look to the first declinings A gap once made in the conscience grows wider and wider every day and the first declinings are the cause of all the rest Evil is best stopt in the beginning And therefore when you begin to be cold careless in the profession of godliness and not to have the like savour as you were wont to have take heed A heavy body moving downward still gets more strength it goes down and moves faster still O therefore stay at first The first remitting of your watch and spiritual fervor is that which is the cause of all the mischief that comes upon many so that they are given up to vile affections and lying errors It is easier to crush the egg than kill the serpent He that keeps his house in constant repair prevents the fall of it therefore look to your hearts still Our first declinings though never so small are very dangerous Pliny speaks of the Lioness lib. 8. cap. 16. first she brings forth five Lions then four then three then two then one and forever afterward is barren Thus we first begin to remit of our diligence in holy things and are not so frequent in acts of communion then this and that goes off till we have but little left us and then all is gone and men grow worse and worse I may resemble it to Nebuchadnezzar's Image the head of gold the breasts of silver the thighs of brass the feet of iron and clay still worse and worse So men are imbasing by degrees and fall off from God and their savour of the ways of God Fourthly Often review your first grounds and compare them with your after-experiences and what fresh tasts you had then of the love of God to your souls Heb. 3. 14. We are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end The first rejoycing of faith the sweet sense that you had O how precious was Christ to you then when first you came out of your fears Revive this upon your heart this will stir you up to be faithful to God When the love of Christ was fresh upon your hearts your motions were earnest Many begin like a Tree full of blossoms give great hope of fruit We should labour to keep up this affection and that a cursed satiety may not creep upon us USE 2. If those that have chosen the way of God and begin to conform their practice ought with all constancy to persevere then it reproveth 1. Those that take up Religion only by way of essay to try how it will suit with them they do not intirely and by a resolute fixed purpose give up themselves to the Lord. You should resolve upon all hazards Not take up Religion for a walk but for a journey Not like going to sea for pleasure if they see a storm coming presently to shore again but for a voyage to ride out all weathers Thus you should do stick to the ways of God and at first make God a good allowance that neither tribulation or distress or persecution or famine or nakedness or peril or sword nor any thing may separate you from Christ Rom. 8. 35. We should count all charges and resolve upon the worst 2. It reproves Aguish Christians whose purity and devotion comes upon them by fits Hos. 6. 4. Their righteousness is as the morning-dew The morning-dew that cannot endure the rising sun it is soon wasted and spent when the sun ariseth with his heat and strength whereas our righteousness should not be like the morning-dew but like the morning-light 3. It reproves them that are only swayed by temporal advantages that are off and on As the Samaritans when the Iews were favoured by Alexander and other Princes then they would deny the Temple that was upon Mount Gerizim and say that they were brethren to the Iews but when the Iews were in danger then they would disclaim them Thus many are swayed by temporal advantages either intending or omitting the conscience of their duty as they are favoured by men But we are to stick to God's testimonies II. Let us come to David's prayer O Lord put me not to shame It is in the nature of a deprecation or a prayer for the prevention of evil The evil deprecated is shame By shame some understand the reproaches of wicked men Lord let me not suffer their reproach for I have stuck unto thy testimonies A man that doth not stick to God's testimonies that is not zealous and constant will be put to shame before God and man and made a scorn by them and lie under great reproach therefore Lord prevent this reproach These reproaches are grievous to be born It is against the spirit of man to be contemned especially when he doth well But certainly this cannot be meant he would not so earnestly deprecate this I should think at least not in such an expression O Lord put me not to shame He speaks of such a shame wherein God had a great hand It is true God may suffer this in his Providence Well then this shame may be supposed to result either from his sin or from his sufferings First From sin I have stuck unto thy testimonies O suffer me not to fall into any such sinful course as may expose me to shame and make me become a reproach to Religion Observe Doct. The fruit of sin is shame Shame is a trouble of mind about such evils as tend to our infamy and disgrace Loss of life is matter of fear loss of goods is matter of grief and sorrow but loss of name and credit is matter of shame and therefore it is a trouble of mind that doth arise about such evils as tend to our infamy and disgrace Now this infamy and disgrace is the proper fruit of sin To prove it by Scripture Reason and Experience To prove it by Scripture Shame entred into the world by sin though they were naked yet till they had sinned they were not asham'd Gen. 2. 25. with Gen. 3. 10. there was verecundia an awful Majesty or an holy bashfulness in innocency but not pudor A fear of reproach and infamy that came in by the fall To prove it by Reason There are two things in sin folly and filthiness and both cause shame it is an
day or else we shall soon miscarry by our mistakes and prejudices David is often pressing God with this request Lord teach me which plainly sheweth that not only Novices but men of great holiness and experience need new direction every day The shameful miscarriages of Gods wisest people are enough to shew the necessity of this and the many cautions in the Word of God do abundantly confirm it Prov. 3. 5 6. Trust in the Lord with all thine heart and lean not to thine own understanding In all thy ways acknowledg him and he shall direct thy paths There is nothing that keepeth up our dependance upon God and should quicken us in our daily prayers as the sense of this Many times we come to God in the morning and pray coldly and drowsily because we go forth to the occasions of the day in the presumption of our wit but it is a thousand to one but we smart for our folly before the evening come Alass such is the inconstancy and uncertainty of mans understanding that unless we have continual light and direction from God and he lead us by the hand through all our affairs passion or unbelief or some carnal affection will make us stumble and dash against one Divine precept or another This concerneth all Christians much more those in publick station whose good or evil is of a more universal influence such was David Men of place and power and interest had need have this often in their mouths and hearts Lord teach me the way of thy statutes Homer has a notable saying in his Odysses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Causabon Ep. 702. a most Divine sentence from an Heathen Poet that mortal man should not be proud of his wit for he hath no more understanding of his affairs than God giveth him from day to day A Sentence so admired by the Heathens that many of them transcribed it in their writings with admiration as Clemens Alexandrinus speaketh of Archilochus who as he took other things from Homer so his putting into his Verse thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustin de Civitate Dei telleth us Lib. 5. Cap. 8. Cicero rendred it into Latin verse thus though with some loss of the sense Tales sunt hominum mentes quales Pater ipse Iupiter auctiferas lustravit lumine terras I quote all this to shew you how precious such an hint was to Heathens as expressing a great deal of reason and shall not we Christians wait upon God for the continual direction of his Spirit Now there is a Twofold Reason for this 1. Because this actuateth our knowledg which would otherwise lye asleep in the habit and then though we are wise in Generals we should be to seek for direction in particular cases or at least not have such a lively sense of Gods will as to check the present temptations we meet with in the course of our affairs and do too often induce us to miscarry The temptation being dexterously managed by Satan and entertained by our present thoughts will easily overbear a latent principle long ago received unless it be afresh revived and set awork by Gods Spirit therefore we need that the Spirit should be our Monitor and cause Truths formerly delivered to return with fresh force upon the heart And indeed it is his main work to bring things to our remembrance Joh. 14. 26. and to blow up our light and knowledg into an actual resistance of whatever is contrary to the will of God or to furnish us with seasonable thoughts in every business and temptation 2. We have but a glimmering light when we are blinded with passions and are in some sort ignorant of what we know cannot deduce those conclusions which are evidently contained in known and avowed Principles Hagar could not see the Well before her eyes by reason of her passion and grief till God opened her eyes Gen. 21. 19. And God opened her eyes and she saw a Well of water The ground was not opened to cause the fountain to bubble up but her eyes were opened to see it And Calvin giveth the reason why she saw it not because Dolore attonita quod expositum erat oculis 〈◊〉 cernebat things at hand cannot be seen when the mind is diverted by the impression of some strong passion and it is true of the eyes of the mind we do not see what we see being overcome by love or fear or hope or anger or some cloud that interposeth from the passions As David when he fumbled about Gods Providence being blinded by the prospering of the wicked calleth himself beast for not discerning his duty in so plain a case Psal. 73. 22. So foolish was I and ignorant and as a beast before thee In the perplexities of his mind he could not see clear principles of faith which before he had sufficiently learned but could not then make use of for the setling and composing his heart First Use is for Information 1. The difference between the way of God and the way of sin We have need of none to teach us to do evil Vitia eatiam sine magistro discuntur we have that from nature but in the way of God we must be taught and taught again God must be our Teacher and daily Monitor 2. It informs us that as to knowledg and direction there must be much done Poor man lying in the darkness and shadow of death it was necessary for him 1. That some Doctrine should be revealed by God by which he might understand how God stood affected towards him and he ought to be affected towards God 2. That this Doctrine being revealed by God it should be kept safe and sound free from oblivion and corruption in some publick and authentick record especially in these last times when not only the Canon is enlarged but the Church propagated far and near and obnoxious to so many calamities and men are short-lived and there are not such Authentick witnesses to preserve the credit of a Divine Revelation 3. That this writing and record be known to come from Gods own hand by some infallible proof to the end that it may be entertained with the more reverence 4. To own this Authority and discern Gods mind we need a suitable faculty or an heart disposed by the Holy Ghost to receive the proof which God offereth namely that we should be renewed in the spirit of our minds and open our eyes 5. It is not enough to own our rule but we must be continually excited to study it that we may come to a saving measure of the knowledg of Gods mind in the word 6. After some knowledg our ignorance is apt to return upon us unless the Holy Ghost do still inlighten us and warn us of our duty upon all occasions 2 Use. In the sincerity of your hearts go to God for his teaching 1. God is pleased with the request 1 King 3. 9 10. Give therefore thy servant an
understanding heart to judg thy people that I may discern between good and bad for who is able to judg this thy so great a people And the speech pleased the Lord that Solomon had asked this thing Oh beg it of God 1. The way of Gods statutes is worthy to be found by all 2. So hard to be found and kept by any 3. It is so dangerous to miss it that this should quicken us to be earnest with God 1. It is so worthy to be found it is the way to eternal life and escape eternal death and in matters of such a concernment no diligence can be too much Prov. 15. 24. The way of life is above to the wise to depart from hell beneath It is the way that leadeth to life and true happiness 2. It is so hard to find and keep it is a narrow way Mat. 7. 13 14. Enter ye in at the strait gate for wide is the gate and broad is the way that leadeth to destruction and many there be that go in thereat Because strait is the gate and narrow is the way which leadeth unto life and few there be that find it There is defect here excess a gracious spirit that would keep with God in all things is sensible of the difficulty there are many ways that lead to Hell but one way to Heaven 3. It is so dangerous to miss it in whole or in part in whole you are undone for ever in part in every false Religion such disadvantages so little of Gods presence and the comforts of his spirit 1 Cor. 3. 15. If any mans work shall be burnt he shall suffer loss but he himself shall be saved yet so as by fire A man should look after the most clear and safe way to Heaven 2. Doct. That Divine Teaching is earnestly desired by Gods children How often doth David repeat this Request These expressions are strange to us who as soon as we have gotten a little knowledg think we know as much as we need to know and are wise enough to guide our way without further direction but they are not so to the People of God Reason 1. It is an hard matter to understand a thing spiritually and as it ought to be understood there is an understanding of things litterally and a spiritual discerning 1 Cor. 2. 14. A natural man receiveth not the things of the spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned There is a knowing things at random and by a general knowledg and a knowing things as we ought to know 1 Cor. 8. 2. If any man think that he knoweth any thing he knoweth nothing yet as he ought to know there is a knowing the truth as in Jesus Ephes. 4. 21. If so be that ye have heard him and have been taught by him as the truth is in Iesus It is not every sort of knowledg that is saving a man may go to hell with speculative light that never reacheth the heart such as is practical and operative the Scripture presseth knowledg and the modus of it 2. Gods children are sensible of their own insufficiency and so of the need of a constant dependance upon God sound and saving knowledg is ever humble they have clearer light than others and so best see their own defects Prov. 30. 2. Surely I am more bruitish than any man and have not the understanding of a man and are too most sensible of corruptions and see most of the excellency of the Object 1 Cor. 8. 2. If any man think that he knoweth any thing he knoweth nothing yet as he ought to know they study their own hearts and so are conscious to many weaknesses they know how easily they are misled by the wiles of Satan and the darkness of their own hearts whereas a presumptuous Formalist goeth on boldly and in the confidence of his own wit runneth headlong into Temptations 3. Their strong affection to knowledg they desire to know more for there is more still to be learned in the Word of God though taught in part they see what a small measure of knowledg they have attained unto till they attain the Beatifical vision they are never satisfied Hos. 6. 3. Then shall we know if we follow on to know the Lord still increasing and bettering their notions concerning the things of God 4. Their great care that they may not go astray nor offend in matter or manner or Principle and end they whose hearts are set upon exact walking would fain know what God would have them to do in every action and in every circumstance Lord teach me let thy holy Spirit guide me and direct me in performing acceptable obedience to thee It was Davids resolution v. 32. I will run the way of thy commandments when thou shalt inlarge my heart Now we have his prayer for direction in this verse Teach me O Lord the way of thy statutes I would know it that I may keep it 'T is a very troublesome condition to a child of God when he is in the dark and knoweth not what to do and is forced to walk every step by guess and cannot find the ground sure under him The conflict between duty and danger doth not trouble so much as between duty and duty John 12. 35. He that walketh in darkness knoweth not whither he goeth Oh it is a sad Judgment to wander in a maze of confusions and to be like those that thought to go to Dothan and found themselves in Samaria 2 Kings 6. 20. Well then the Use is Have we this temper of Gods People do we look after spiritual Knowledg such as will not only store the head with notions but enter upon the heart are we sensible of our weakness and Satans wiles and that God that hath begun the work must perfect it do we make it our happiness to grow rich in knowledg and better our apprehensions concerning God and the things of God would we understand every point of duty that we may fulfill it as face answereth to face in water so should heart to heart the heart of one child of God to another Doct. 3. All that teaching that we expect or get from God must still be directed to Practice Teach me O Lord the way of thy statutes and I shall keep it unto the end 1. This is Gods intention in teaching therefore should be our end in learning The end of sound knowledg is obedience Deut. 4. 5 6. Behold I have taught you statutes and judgments even as the Lord my God commanded me that ye should do so in the land whither ye go to possess it Keep therefore and do them for this is thy wisdom Others do little more than learn them by rote when they know them only to talk of them or fashion their notions and plausible opinions that they may hang together 2. It is not the knowing but obeying will make us happy We desire to know the way that we may
not a waste either God is there framing gracious operations or the Devil who worketh in the children of disobedience Ephes. 2. 2. will you give them to God to be saved or to the Devil to be damned Whos 's they are now they are for ever 5ly If you love any you give him the heart and you are wont to wish that there were windows in your bodies that they might see the sincerity of your hearts towards them Surely if you have cause to love any you have much more cause to love God No such friend as he no such benefactor as he if you consider what he hath done for us what blessings he hath bestowed internal external temporal eternal He hath given his Son the great instance of love Ioh. 3. 16. God so loved the world that he gave his only begotten Son that whosoever believeth on him might not perish but have everlasting life His Gospel that his love might be preached to us His Spirit that not only sounded in our ears but is shed abroad in our hearts Rom. 5. 5. His Christ to save us his word to enlighten us his Spirit to guide and direct us till we come to Heaven where he will give himself to us an eternal inheritance Certainly unless void of all sense and common ingenuity thou wilt say as the Psalmist Psal. 116. 12. What shall I render unto the Lord for all his benefits towards me What indeed wilt thou render to him love will tell thee but lest thou shouldst miss God himself hath told thee Prov. 23. 26. My Son give me thine heart There is no need to wish for windows in thy body He searcheth the heart and trieth the reins Psal. 7. 9. The righteous God trieth the hearts and reins And 1 King 8. 39. Thou knowest the hearts of all the children of men The whole world is to him as a sea of glass He knoweth how much thou esteemest and honourest him If thou givest him the whole world and dost not give him thy heart thou dishonourest him and settest something else before him 6ly This is that all may give him if God should require costly sacrifices rivers of oyl thousands of rams then none but the rich would serve him and he would require nothing but what many Hypocrites would give him Then the poor would be ashamed and discouraged not being able to comply with the command Yea then God would not act like the true God Who accepteth not the person of Princes nor regardeth the rich more than the poor for they are all the work of his hands Job 34. 19. Say not Mica 6. 6 7 8. Wherewith shall I come before the Lord and bow my self before the High God shall I come before him with burnt-offerings with calves of a year old will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul But go to God and give him thy heart this will make thy mite more acceptable than the great treasures of the wicked Luk. 21. 1 2 3 4 And he looked up and saw the rich men casting their gifts into the treasury and he saw also a certain poor widow casting in thither two mites and he said Of a truth I say unto you that this poor widow hath cast in more than they all for all these have of their abundance cast unto the offerings of God but of her penury she hath cast in all the living that she had We read in Pagan-story of one that when many rich Scholars gave gifts to Socrates every one according to his birth and fortunes a poor young man came to him and said I have nothing worthy of thee to bestow upon thee but that which I have I give and that is my self others that have given to thee have left more to themselves but I have given all that I have and have nothing left me I give thee my self The Philosopher answered Thou hast given me a gift indeed and therefore it shall be my care to return thee to thy self better than I found thee So come to God he needeth us not but 't is for our benefit we should give our hearts and selves to him He knoweth how much it is for our advantage that he should have our hearts to make them better to sanctifie and save them 2ly The whole heart Here I shall shew you 1. what it is to keep the Law with the whole heart 2. Why we must keep the Law with our whole heart 1. What it is to keep the Law with the whole heart It is taken Legally or Evangelically as a man is bound or as God will accept what is required in justice or what is accepted in mercy 1st According to the rigor of the Law The Law requireth exact conformity without the least motion to the contrary either in thought or destre a full obedience to the Law with all the powers of the whole man This is in force still as to our rule but not as to the condition of our acceptance with God This without any defect and imperfection like mans love to God in innocency since the fall is no where found but in Christ Jesus who alone is harmless and undefiled and will never thus be fulfilled by us till we come to Heaven For here all is but in part but then that which is in part shall be done away Then will there be light without darkness knowledg without ignorance faith without unbelief hope without despair love without defect and mixture of carnal inclinations All good motions without distraction Here is folly and confusion here flesh lusteth against the Spirit in the best Gal. 5. 17. They have a double principle though not a double heart 2ly In an Evangelical sense according to the moderation of the second Covenant and so God out of his love and mercy in Christ Jesus accepts of such a measure of love and obedience as answereth to the measure of Sanctification received When God sanctifieth a man he sanctifieth him as to all the parts and faculties of body and soul inlightneth the understanding with the knowledg of his will inclineth the heart to obedience circumciseth the affection filleth us with the love of God himself and holy things But being a voluntary agent he doth not this as to perfection of degrees all at once but successively and by little and little Therefore as long as we are in the world there is somewhat of ignorance in the understanding perversity in the will fleshliness and impurity in the affections flesh and spirit in every faculty like water and wine in the same cup but so as the gift of grace doth more and more prevail over the corruption of nature light upon darkness holiness upon sin and heavenliness upon our inclinations to worldly vanities As the Sun upon the shadow of the night till it groweth into perfect day Prov. 4. 18. The path of the
commandments Where there is true grace and the fear of God there we will delight greatly So Rom. 7. 22. I delight in the Law of God after the inward man Where there is an inner man a frame of grace in the heart that will bring delight See the character of a blessed man Psal. 1. 2. His delight is in the Law of the Lord. Quite contrary to the hypocrite he may act from compulsions and urgings of conscience from Legal bondage it may be a sin-offering but it is not a thank-offering he cannot do it with that delight and complacency that God hath required Iob 27. 10. it is said Will he always call upon God will he delight himself in the Almighty In his pang in his distress when his Conscience pincheth him sore he will be calling upon God I but hath he any delight in God he wants sincere grace Some time he may come with his flocks and herds to seek the Lord Hos. 5. 6. And cry arise Lord save us Jer. 2. 27. Some unwilling services he may perform upon foreign reasons from constraint from his affliction and anguish of soul but these things are never done with delight there needs then a principle of grace 2. Peace of conscience or a sense of our reconciliation with God is very necessary to this delight in the ways of God Rom. 5. 11. We joy in God as those that have received the attonement Christ hath made the Atonement now when we receive the Atonement that is are possest of it and look upon our selves as involved in the reconciliation Christ hath made for us then we joy in God The joy of a good Conscience is necessary to this delight in the ways of God 3. A good frame of heart must be kept up for the joy of a Christian may be impaired by his own folly and prevalency of carnal distempers There is dulness and a damp that is apt to creep upon us either by carnal pleasure or worldly lusts and cares we may abate of our chearfulness Christ tells us Luk. 21. 34. that both of them overcharge the heart Or some presumptuous sin lately committed when the weight of it lyeth upon the Conscience we lose this free spirit Psal. 51. 12. Restore unto me the joy of thy salvation and uphold me with thy free spirit Our delight is quenched and we lose that free spirit which otherwise we should have And therefore we must watch against carnal distempers and also presumptuous sins that we may not lose our liberty and our comfortableness in Gods service For when a Christian hath a good frame of heart he is filled as with gladness and the joy of the Lord is as oyl to the wheels and it strengthens his affections and he is carried on with a great deal of chearfulness 4. There is needful too some experience for besides the joy of God there is the inward pleasure of a good conversation The ways of God are all ways of pleasantness to them that walk in them Prov. 3. 17. They which will make trial will find Christs yoke easie yea they will find a sweetness in Gods ways beyond whatever they could think or expect Some experience of the pleasantness in the paths of wisdom breeds great delight Secondly What are the effects of this delight 1. A chearfulness of spirit a ready obedience Psal. 40. 8. I delight to do thy will O my God They find more solid joy in living holily than in all the pleasure of sin and vanity of the world therefore they chearfully practise that which God requireth of them 2. They are full of joy and gladness in all their approaches to God Psal. 122. 1. I was glad when they said unto me let us go into the house of the Lord. O then they can go to God and draw off from the distractions of this world that they may unbosom themselves that they may be in Gods company either in publick or private 3. They are weaned from earthly pleasures when they have tasted of this hidden manna the Garlick and Onions of Egypt lose their relish and they find more sweetness more rejoicing in the testimony of their Consciences than ever they could find in the world It is their meat and drink to do the will of God to be just holy temperate strict to walk closely with God here 's their pleasure and delight of their souls Ioh. 4. 34. My meat is to do the will of him that sent me and to finish his work Now the Reasons of this They which have their hearts set upon holiness must have delight A man whose heart is set upon earthly things will come and howl for corn wine and oyl outward enjoyments Hos. 7. And a man that makes a loose profession of Religion would fain be feasted with comforts and eased of the smart of his Conscience he loves to hear of the priviledg part of Christianity but they come not to God with a true heart whatever profession they make Heb. 10. 27. They embrace Christ as Iudas kist him to betray him or as Ioab embraced Amasa that he might smite him under the fifth rib so these are so earnest for pardon of sin and the priviledg part of Christianity but mind not the higher part which is Sanctification But now a man that is fallen in love with holiness and whose heart is sincerely bent to God desires grace to incline his heart to God and the ways of God and keep exactly with him Secondly As this is the reason of asking so likewise of granting make me to go in the path of thy Commandments for therein do I delight Take four Considerations for this 1. God will add grace to grace When God hath given the will he will give the deed further grace to add new influences to his own seed We tell God of the dispositions that are in our hearts that he may perfect them and ripen his own seed Ioh. 1. 16. Of his fulness have all we received and grace for grace Grace upon grace or grace after grace Gods giving one grace is an argument why he will give more grace 2. God looks after affection rather than action Sometimes he takes the will for the deed but never the deed for the will Where there is a will and delight in his ways that 's it which is most acceptable to him Look as to love sin is more than to commit it a man may commit it out of frailty but he that loves and cherisheth it it 's exceeding bad So where there is delight in the ways of God and the soul is gained to them this is that God looks after the affection 3. Of all our affections delight and complacency is most acceptable The Promise is made to such Psal. 37. 4. Delight thy self in the Lord and he will give thee the desire of thine heart It is a slander that the hypocrite brings upon God Iob 34. 9. He hath said It profiteth a man nothing that he should delight himself with God There
of the body see how they are described in Scripture Psal. 127. 2. They rise early they sit up late to eat the bread of sorrows And Psal 39. 6. He disquieteth himself in vain By biting cares Eccles. 2. 23. All his days are sorrows and his travel grief yea his heart taketh not rest in the night Eccles. 4. 8. There is no end of his labours neither is his eye satisfied with riches Men are full of biting cares cruciating unquiet thoughts and so pierce themselves through with many sorrows 1 Tim. 6. 10. Riches are compared to thorns not only for choaking the good seed but as piercing us through with many sorrows as they prove troublesome comforts to a covetous man And they wrong the soul when the heart is dead and opprest by them Lukâ—… 21. 34. Take heed lest your hearts be overcharged with surfeiting and drunkenness and the cares of this life The heart is burdened and oppressed so as it hath no life and vigor for spiritual things but is unbelieving and hard-hearted the following the world brings a deadness upon us and these preposterous and eager pursuits spend the strength of our affections so that God and Religion is justled out and hath no due respect the lean kine devour the fat and Sarah is thrust out of doors instead of Hagar Thus is greedy getting seen by unjust means and the immoderate use of lawful means to the oppression of the body and soul. 2. The other discovery is an unworthy detention Prov. 11. 24. There is that with-holdeth more than is meet but it tendeth to poverty This covetousness in keeping is seen partly 1. By a sordid dispensing of our estate or a denying of our selves and others that relief which they should have Our selves Eccl. 4. 8. He bereaveth his own soul of good that is of the comforts of the present life But chiefly denying of others that relief they should have A duty which our Religion often presseth us to Luk. 12. 33. Sell that ye have and give alms provide your selves bags which wax not old a treasure in the heavens that faileth not where no thief approacheth nor moth corrupteth We should rather scatter than hoard The only means to discover we are not covetous and to keep our selves from the filth of this and other sins is to be much in charity and distributing to those that have need Luk. 11. 41. Give alms of such things as you have and behold all things are clean unto you It bringeth a blessing purgeth the soul from that stain which it secretly contracteth by possessing worldly things as our fingers are defiled by telling of money But now when men are backward this way part with a drop of blood as soon as any thing for Gods use When they shut up their bowels against the miseries of others then is there this unmeet with-holding 2. By our lothness to part with these things for the testimony of a good Conscience When we are put to trial as Ioseph was to lose our coat that we may keep our Consciences I mean to part with these outward things or to defile our selves by compliance with men when we are put to this trial those that will with-hold and can dispense with the conscience of their duty to God they are guilty of this sin 2 Tim. 4. 10. Demas hath forsaken us having loved this present world O it 's a mighty insinuating thing that gets into the hearts of those that profess Religion many times so that they cannot deny any small conveniencies for God But the contrary is in those Saints that take joyfully the spoiling of their goods knowing that they have in Heaven a better and an enduring substance Heb. 10. 34. 3. It appears again when we are loth to part with them in a way of submission to Gods Providence Grief at worldly losses shews that these things have gained too much of our love If we did rejoice in them when we have them as if we rejoiced not then we would weep for the loss of them as though we wept not 1 Cor. 7. 31. They are both coupled together for one makes way for the other So we find the other couple 2 Pet. 1. 5. Add to temperance patience Where there is temperance and moderation in the use of worldly things there will be patience a submission to God in the loss of them He lost them without grief because he possest them without love The greatness of our affliction comes from our affection to these things Did we sit more loose from our earthly comforts it would not be so irksome to part with them Grief is always a sign of affection Ioh. 11. 34. And Iesus wept and then they said Behold how he loved him When we are surprized with so great sorrow and trouble at the parting of outward things it may be said behold how we loved them Our hearts are not at so great an indifferency as they should be The root of all trouble of spirit lyeth in our inordinate affection Get off that and then what comfortable lives might we live Secondly I am to shew how it hindreth us from complying with Gods Testimonies I shall do it by these Arguments 1. It disposeth and inclineth the soul to all evil to break every Command and Law of God 1 Tim. 6. 10. The love of money is the root of all evil Let that once get into the heart and reign there and then a man will stick at no sin he becomes as Chrysostome speaks a ready prey to the Devil such a man doth but stand watching for a temptation that Satan may draw him to one sin or other Mica 2. 2. They covet fields and take them by violence First they covet suffer that to possess the heart and a man will stop at nothing but break out into all that is unseemly Let Iudas be but enured to the bag and inchant his thoughts with this pleasing supposition that he may make a gain of his Master and he will soon come to a quid dabitis what will ye give me and I will deliver him unto you he will soon betray him Gehazi let him but affect a reward and he will dishonour God and lay a stumbling-block in the way of that noble Syrian that new Convert Is this a time to take bribes c. Let Achans heart be but tickled and pleased a little with the sight and he will be purloyning the wedg of gold and the Babylonish garment Tell Balaam but of gold and silver and he will curse Israel against his conscience he will venture though there be an Angel in the way to stop him Let Ahab but have a mind to Naboths Vineyard and he will soon consent to Naboths blood Ananias and Saphira let them but look upon what they part withal let but covetousness prevail upon their hearts and they will keep back part of that which is dedicated to God Simon Magus will deny Religion and return to his old sorceries again that he may be
it is for worldly ends they make a market of their devotion as the Sechemites would be Circumcised for then their substance and their Cattel will be ours USE 1. It informs us of the evil of Covetousness Most will stroke it with a gentle censure and say such an one is a good man but a little worldly as if it were no great matter to be so Nay they are apt to applaud those that are tainted with it Psal. 10. 3. He blesseth the covetous whom the Lord abhorreth He that getteth honour and riches by hook and crook is the only prudent and serious man in their account It is a foul sin though the men of the world will not believe it Surely we have too mild thoughts of it therefore do not watch and strive against it The Sensualist shames himself before others but covetousness is worse than Prodigality in many respects as being not occasioned by the distemper of the body as excess of drinking and lust is but by the depravation of the mind and when other sins decay this grows with them it is an incurable dropsie Luk. 12. 15. The words are doubled for the more vehemency Christ doth not only say Take heed but take heed and beware of covetousness Sins that are more gross and sensual are more easily discovered and a sinner sooner reclaimed but this is a secret sin that turns away the heart from God and is uncessantly working in the soul. Look as the Scripture tells you to make you careful against rash anger that it is murder 1 Joh. 3. 15. so to make you careful to avoid covetousness the Scripture tells you 'tis Idolatry and is that a small crime What to set up another God Who are you that dare to harbour so great an evil in your bosom and make no great matter of it Will you dethrone that God which made you and set up another in his stead How can you hope he will be good to you any longer when you offer him so vile an abuse It is Adultery 't is a breach of your conjugal vow You promised to renounce the world in your Baptism and gave up your selves to his service and will you cherish your whorish and disloyal affection that will carry you to the world in Gods stead We cannot think badly enough of such a sin USE 2. If Covetousness be the great lett and hindrance from keeping Gods Testimonies then let us examine our selves are we guilty of it Doting upon the Creature and an inordinate affection to sensible things is a natural an hereditary disease more general than we are aware of Ier. 6. 13. From the least to the greatest every one is given to covetousness It is a relique of Original sin and it is in part in the godly man though it do not bear sway in him there is too much of this worldly wretched inclination in a godly mans heart Nay those that seem most remote from it may be tainted with it A Prodigal that is lavish enough upon his lusts yet he may be sparing to good uses so he is covetous as the rich man that fared deliciously every day yet denied a crum to Lazarus Luk. 16. 19 21. Those that aim at no great matter for themselves that have not ravenous impatient desires yet may be full of envy at the increase of others and vexed to see them flourish it may be they have no ability or opportunity to do any thing for themselves but have an evil eye at the increase of others Most men are more industrious for the world whereas they are overly and slight in Heavenly matters and that 's evidence enough Some are not greedy but they are too sparing They seek not it may be a higher estate but they are too much delighted with present comforts The Gallant that pampers himself and wasts freely upon his pride and lusts may laugh in his sleeve and say I am free from this evil yet his heart desires wherewith to feed his excess and bravery and pride Covetousness may be entertained as a servant where it is not entertained as a master entertained as a servant to provide oil and fuel to make other sins burn Therefore let us see indeed whether we be not guilty of this sin It may be discovered 1 by frequent thoughts which are the genuine issue of the soul and discover the temper of the mind Thoughts either by way of contemplation or contrivance By way of contemplation when our minds only run upon earthly things and that with a savour and sweetness Philip. 3. 19. Minding earthly things What a man doth muse upon most think of when he is alone and speak of in company that will shew him the temper of his heart When men think of the world and speak of the world their heart is where their treasure is Mat. 6. 21. Nay when they cannot disingage themselves from these thoughts in Gods Worship their hearts go away in covetousness Ezek. 33. 31. Or else thoughts by way of contrivance Isa. 32. 7 8. The liberal man deviseth liberal things and the wicked man deviseth wicked devices The deliberations and debates of the soul discover the temper of it A carnal heart is altogether exercised in carnal projects as the rich fool discoursed and dialogized with himself When men are framing endless projects carking and caring not how to grow good and gracious but great and high in the world they discover the spirit of the world And as by thoughts so 2. by burning and urgent desires they are the pulses of the soul as Physicians judg by appetite so may you by desires A spiritual dropsie or an unsatisfied thirst argues a distempered soul when like the Horsleaches daughter you still cry give give and you are never contented but must have more 3. By the course of your lives and actions and the uniformity of your endeavours How shall we know who is the covetous man whom the Lord abhors Luk. 12. 21. So is he that layeth up treasure for himself and is not rich towards God A man that is always growing in estate and never looks to his soul and to be rich in grace spiritual experiences and rich in good works which is chiefly meant there by being rich towards God A man that seeks not the Kingdom of God in the first place for that which you love best you will seek for you will be most careful and diligent to obtain Well then when you mind Heavenly things by the by and are very slight in seeking and enquiring after God furnishing your souls with grace and getting assured hopes of Heaven and do not spy out advantages for the inward man this evil disposition of the soul hath mightily invaded you and then you can never do God any service USE 3. To press you to take heed of this great sin and if you would mortifie it mortifie the roots of it which are distrust and discontent 1. Distrust of Gods Providence you that think you cannot do well unless you have
full assurance of understanding The best have but a fluctuating doubting knowledge of spiritual Truths Not a full assurance and Perswasion of them Therefore we need to ask Establishment Thirdly consider the Utility and Profit of it when once the Word is established to us we shall know how to Live and how to Dye and upon what terms to maintain Comfort and Holiness whereas otherwise men Live loosly and carelesly 4. Heb. 2. The Word Profited not not being mixed with Faith in them that heard it Until the word of God be owned as it is a divine and infallible Truth it hath no Efficacy upon us When it is received meerly by Conjecture as a Possible truth it works but weakly I but then it profits when we receive the word of God as the Word of God as a certain truth when the soul comes to determine surely these are truths in which I am deeply concerned upon which my eternal Life or Death doth depend without this God can have no service and we no Comfort but are at a great uncertainty of Spirit On the other side let me tell you that all our Coldness in Duty and all our Boldness in sinning it comes from unbelief 1. Our Coldness in Duty What 's the reason when God offereth such great things to us as the eternal enjoyment of himself Glory Comfort and Happiness as much as heart can wish that men are so dead hearted liveless and careless in the ways of God when our work is so good our ways so Excellent what 's the reason of all our Coldness and Carelesness in the Profession of Religion We have not a lively Sense of Eternity we do not bellive God upon his word if we did it would put Life into us Saith the Apostle 3 Phil. 14. This one thing I mind and I press towards the work Why For the prize of the high calling of God in Iesus Christ. When we mind our work seriously and above all other things not superficially and by the By when we can see the prize of our high calling as to run and hold the eye upon the mark then he presseth onward that he may not lose the garland So when we feel the rewards of Grace when we are perswaded of them this puts Spirit into us and encourageth us against all deadness and faintness I press on ward then with a great deal of vehemency and earnestly So 1 Cor. 15. 58. Be ye stedfast and unmoveable always abounding in the work of the Lord here is the description of a Godly man How shall we do to keep the heart in such an earnest frame By a sound Belief of the Promises for so it follows for as much as you know that your Labour shall not be in vain in the Lord If holiness doth not flourish there is a Worm at the Root Atheism and Unbelief lies at the heart and the want of such an assent to those great and glorious Promises which God hath made known to us in Christ. 2. Our boldness in sinning Why do men go on securely in ways of disobedience against God because they do not know whether the Word be true yea or no. If a man had Heaven and Hell in his Eye if he were soundly perswaded of these things certainly he would not venture the loss of Heaven for a trifle and would not upon such small temptations run the hazard of everlasting torments You cannot drive an ass the most stupid creature into the fire which is burning before his eyes So if these things were before our eyes we would not be so bold with God and so daring as we are Temptation to sin must needs prevail with us when we have not Faith for when the Temptation is strong and Faith weak where are we A man will yield to his base Lusts for there is present profit present pleasure and we have no undoubted certainty of the rewards of obedience and of the promises which are to be set against the Temptation But now when we consider we have so great and precious Promises this will make us cleanse our selves from all filthiness of flesh and Spirit we will not easily sin against God kick against the pricks and run upon danger laid before our eyes In vain is the snare laid in the sight of a Bird. Use 1. To reprove us for looking so little after the establishment of the Word There are many that content themselves with a loose profession of the name of Christ but are not established in a sound Belief of the Scriptures Ask them why they are of this and that Religion They have been taught so been brought up in it and so they might have been Mahometans upon the same account that they are Christians if they had been bred there where the name of Mahomet is of more request than the name of Christ. But then there are others that live by guess and carry on some natural Devotion but their Souls were never acquainted with the mystery of Grace never soundly established in it they have a conjecture There are others that can dispute for their Religion that see a reasonableness in the Christian Faith and why they should be of this Opinion rather than that I but their hearts were never subdued to God Hath the Spirit established Divine truths upon thy Soul and wrought these things upon thy heart hath it convinced thy Judgment awakned thy Conscience changed thy heart given thee any taste of Gods love in Christ drawn thee out of the World into near and sweet Communion with God truths are by him establisht to us and represented with evidence and power 1 Cor. 2. 4. Alas all else we can attain to is but cold and fruitless notion which will not warm the heart some cursory opinions that will not hold thy heart under the awe of God and guide thee in the paths of Holiness to eternal Life and therefore rest not in this that you have some knowledge concerning Christ and priviledges by him But are your hearts established have you a sence of these truths wrought in you by the Holy Ghost Use 2. It exhorteth us to use the means whereby the Word may be established 1. Chiefly observe Experiences how it is accomplished in the course of Gods Providence and inward feeling of thy own heart What answers of Prayer have you when you have been wrestling with God and putting his Promises in Suit at the Throne of Grace Every day God is fulfilling one Promise or another to train us up to look for more at his hands That we may trust him for our Inheritance and our final Blessing he first giveth us a proof of his Truth in lesser matters The more you observe the dealings of God with your own Souls and the fulfilling his Word to you the more will your heart be confirmed against Atheism and established in the belief of the Divine Authority of the Scripture It concerns us much to look to this that our hearts be firmly setled against Atheism especially when
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
nothing but Mercy can help them out all deliverance is the fruit of Mercy pitying our misery but some Deliverance especially is the fruits of Mercy Pardoning our Sin I shall give you some special Cases both as to Danger and Sin 1. In all cases as to Danger it is Mercy which appears partly because Gods great Arguments to move him is the misery of his People it is his great Argument Deut. 32. 36. The Lord will repent for his People when he seeth that all their power is gone and none shut up and left no manner of defence but exposed as a Prey to those that have a mind to wrong them It is the only Argument Psal. 79. 8. Let thy tender Mercies speedily prevent us for we are brought very low Mercy relents towards a sinful People when they are a wasted People Partly because when there are no other means to help Mercy unexpectedly findeth out means for us We are at an utter loss in our selves God finds out means of Relief for us Psal. 57. 3. He shall send from Heaven and save me from the Reproach of him that would swallow me up Selah God shall send forth his Mercy and Truth When we want help on Earth Faith seeketh for help from Heaven and Mercy chuseth means for us when we cannot pitch upon any thing that may do us good In these cases doth Mercy discover it self as to danger 2. More eminently in special cases when their sins have evidently brought them into those streights Many afflictions are the strokes of Gods immediate hand or the common effects of his Providence permitting the Malice of men for our Tryal and Exercise but some are the proper effects of our own sins We run our selves into inconveniencies by our Folly and even then Mercy findeth a way of escape for us Two ways may our sin be said to bring our Trouble upon us Meritorie Effective 1. Meritoriè When some Judgment treadeth upon the heels of some foregoing sin and Provocation As David When he had offended in the matter of Uriah see Psal 3. Title A Psalm of David when he fled from Absalom his Son and the two first Verses Lord how are they encreased that trouble me many are they that rise up against me many there be that say of my Soul there is no help for him in God Selah David was deserted of his own Subjects chased from his Palace and Royal Seat by his own Son Absalom he had defiled Uriahs Wife secretly and his Wives were defiled in the face of all Israel and he driven to wander up and down for safety God will make all that behold the scandalous sins of his People see what it is to provoke him to Wrath. See how he complains ver 1. Lord how are they increased that trouble me many are they that rise up against me You shall find in 2 Sam. 15. 12. The People increased continually with Absolom A multitude against him and the rest durst not be for him their hearts were hovering And in another place 2 Sam. 17. 11. All Israel gathered to him from Dan to Bear-sheba In what a sorry plight was David when all was against him and the World thought God was against him for so it followeth verse 2. Many there be which say of my Soul there is no help for him in God Selah The World counted the case desperate and insulted over him now God hath left him but they mistook Fatherly Correction for vindicative Justice this was a sad condition but David goeth to God to fetch him off though he had drawn this Judgment upon himself yet he deals with him for Relief in such cases Mercy is seen That Pit must be very deep when the line of Grace doth not go to the bottom of it in the face of the Temptaion David maintaineth his confidence in God see verse 3. But thou O Lord art my Shield my Glory and the lifter up of my head God is counter-Comfort to all his troubles he was in danger God was his shield his Kingdom was at stake God was his Glory he was under sorrow and shame God would lift up his head to the unarmed a shield to the disgraced Glory to the dejected an incourager or the lifter up of his head thus when his case was thought desperate doth Mercy work for him 2. Effectivè When we our selves run into the snare and be holden with the cords of our own Vanity Prov. 5. 22. His own iniquities shall take tâ—… wicked himself and he shall be holden with the cords of his sins When we have been playing about the Cockatrice's hole and have brought mischief upon our selves Sometimes Gods Children have been guilty of this they have been the causes of their own Troubles as David when his unbelief drove him to Gath where he was in danger of his Life and escaped by his dissembling Psal. 34. entitled a Prayer of David when he changed his behaviour before Abimelech who drove him away and he departed And Iosiah put himself on a War against Pharaoh Necho and other such instances then if they be saved it is certainly Mercy 2. Again Observe It is not Mercy but Mercies the expression is Plural 1. To note the Plenty and Perfection of this Attribute in God God is very merciful to poor Creatures see in how many notions Gods mercy is represented to us a distinct consideration of them yieldeth an advantage in believing for though they express the same thing yet every notion begetteth a fresh thought by which Mercy is more taken abroad in the view of Conscience this is that pouring out Gods name spoken of Cant. 1. 3. Thy Name is as Oyntment poured forth Oyntment in the box doth not yield such a fragrancy as when it is poured out God hath Proclaimed his Name Exod. 34. 6. The Lord the Lord God Merciful and Gracious long suffering abundant in Goodness and Truth God hath given this description of himself and the Saints often take notice of it Psal. 103. 8. The Lord is merciful and gracious slow to Anger and of great kindness Joel 2. 13. Turn to the Lord your God for he is merciful and gracious slow to anger and of great kindness and repenteth him of the evil Ionah 4. 2. I knew that thou wert a gracious God slow to anger and of great kindness and in divers other places What doth the Spirit of God aim at in this express Enumeration and Accumulation of names of Mercy but to give us an help in Meditation and to inlarge our Apprehensions of Gods Mercy 1. The first Notion is Mercy which is an Attribute whereby God inclineth to favour them that are in Misery it is a Name God hath taken with respect to us the love of God first falleth upon himself God loveth himself but he is not merciful to himself Mercy respects Creatures in Misery Justice seeks a fit Object Mercy a fit Occasion Justice looketh to what is deserved Mercy to what is wanted and needed 2. The next Notion
love him in your hearts but openly plead for him and maintain his quarrel The Devil asketh but Christs Knee Mark 4. 9. Fall down and worship me What were all the Martyrs of God rash inconsiderate that suffered so many things rather than lose their liberty in Gods service Would we be content God should deal with us as we deal by him glorifie their Souls only love their Souls but punish their Bodies eternally 2. Them that though not tainted with this Libertine Principle yet are afraid or ashamed to own the Truth 1. Some afraid because of Troubles and Persecution Hath Christ endured so much for us and shall we be afraid to own his Truth God forbid If I would fear whom should I be afraid of Mark 10. 28. Fear not them which kill the Body but are not able to kill the Soul but rather fear him who is able to destroy both Body and Soul in Hell Whom should a Child fear his Father or the Servants of his house So whom should we fear God or Man a Prison or Hell 2. Ashamed in Peace and out of Trouble ashamed to own Christ in such Company or to speak of God and his Word Oh Christians shall we be ashamed to speak for him that was not ashamed to dye for us or count Religion a Disgrace which is our Glory Would a Father take it well that his Son should be ashamed of him Are we ashamed of the Gospel the great Charter of our Hopes the Seeds of the new Life the Power of God to Salvation Rom. 1. 16. For I am not ashamed of the Gospel of Christ which is the Power of God to Salvation Oh shake off this baseness Iohn 5. 44. How can ye believe which receive Honour one of another and seek not the Honour that comes from God only Use 2. To exhort us to confess with the Mouth and to own the Truths we are perswaded of And here I shall handle the Case of Profession 1. How far it is necessary It is a matter intricate and perplexed and therefore I care not to comprize all cases but to the most notable I shall speak 2. As to the manner how this Profession is to be made 1. How far we are bound to Profess 1. The Affirmative 2. The Negative 1. The Affirmative 1. It is certain that the Great Truths must be owned and publickly professed or else Christ would not have a visible people in the World distinct from Pagans and Heathens Our Baptism bindeth us to this Profession and to all Practises consonant and agreeable with it Rom. 10. 10. With the Heart man believeth unto Righteousness and with the Mouth Confession is made unto Salvation To own Christ as the Saviour of the World evidenced by his Resurrection from the Dead 2. It is certain we must do nothing to contradict the Truth in the smallest matters 2 Cor. 13. 8. We can do nothing against the Truth but for the Truth Nothing contrary to the Glory of God or the prejudice of the least Truth whatever it costs us 3. In lesser Truths when they are ventilated and brought forth upon the Stage and God cryeth out Who is on my side who We ought not to give up our selves to an indifferency to hide our Profession for any danger 2 Pet. 1. 2. Wherefore I will not be negligent to put you always in remembrance of these things though ye know them and be established in the present Truth The Church of God is out of Repair sometimes in one point sometimes in another the Orthodoxy of the generality of men is usually an Age too short in things now asoot they go wrong or forbear to give help to the Church because the God of this World hath blinded their Eyes Fight Christ Fight Antichrist they are resolved to be lookers on 4. When our Non-Profession shall be interpreted to be a Denyal Thus Daniel cap. 6. 10. Opened his Caseznent which looked towards Jerusalem and prayed three times a day as he was wont We must rather suffer than deny the Truth by interpretation when such Practises are urged as cross a Principle and we comply 5. When others are scandalized by our Non-Profession or not owning the Truths of Christ that is not only with the scandal of Offence or Contristation but with the scandal of Seduction in danger to Sin and to run into error by our not appearing for God the Interest of Truth should prevail above our ease and private Content 4. When an account of my Faith is demanded and I am called forth to give Testimony for Christ especially by Magistrates Matth. 10. 18. Ye shall be brought before Governors and Kings for my sake for a Testimony against them and the Gentiles 1 Pet. 3. 15. Be always ready to give an answer to every one that asketh a Reason of the Hope that is in you provided it be not in scorn Prov. 26. 4 5. Answer not a Fool according to his Folly lâ—…st thou also be like unto him Answer a Fool according to his Folly lest he be wise in his own Conceit Answer and Answer not not out of curiosity as Herod questioned Christ many things but he answered him nothing Luke 23. 9. or to be a snare Isa. 36. 21. They held their Peace and answered him not a word for the Kings commandment was saying Answer him not nor parly with Rabshekah In such cases you must not cast Pearls before Swine left they turn again and rent you Mat. 7. 6. 7. When Impulsions are great and fair opportunities are offered in Gods Providence Acts 6. 17 16. While Paul waited for them at Athens his Spirit was stirred in him when he saw the City wholly given to Idolatry It is an Intimation from God that then it is seasonable to interpose for his Glory 2. Negatively which is to be forborn 1. Till you be fully perswaded in your own Mind of the Truth which you would profess for otherwise we shall appear with a various and doubtful Face to the World changing and wavering according to the uncertainty of our own thoughts and so make the Profession of Religion Ridiculous We often see cause to suspect what before we were strongly conceited of there is a certain credulity and lightness of believing which men are subject to now when this breaks out into sudden Profession men run through all Sects and Religions and so blast and blemish their own Service therefore what is contrary to the received Sense especially of the Godly ought to be weighed and weighed again before we appear to the World to be otherwise minded 2. When the Profession of a lesser Truth proves an offence to the weak and a disturbance to the Church and an hindrance of some greater benefit all private Opinions must give way to the great Law of Edification Rom. 14. 22. Hast thou Faith have it to thy self before God We must not perplex weak Souls with doubtful Disputations till they be established in greater things neither must the Peace of the Church
in the Judgment in the outward case want of Liberty nothing falleth out without his Providence he seeth fit sometimes to exercise his People with unreasonable men for all have not Faith 2 Thes. 3. 2. that obstruct and hinder the course of the Gospel some that be like Elimas the Sorcerer enemies to all goodness Acts 8. 10. And this in Ecclesiâ constitutâ in the bosom of the Church where Orthodox Faith is professed where Magistrates be Christians and should be Nursing Fathers to the Church In Abrahams Family which Paul makes the Pattern of our Estate to the end of the World Gal. 4. 29. But as then he that was born after the slesh persecuted him that was born after the Spirit even so it is now these may prevail many times to the great discouragement of the faithful God may suffer it to be so for the punishing and trying of his People Acts 19. 9. But when divers were hardned and believed not but spake evil of that way before the multitude he departed from them and separated the Disciples disputing daily in the School of one Tyrannus Then as to the inward Case he may justly desert us in the time of Tryal when we should give a Testimony for him and take the word of Truth out of our mouths all these speeches Hide not thy commandments from me verse 19. Incline not mine heart to Covetousness Verse 26. And here take not thy Word out of my mouth and many such like relate to Gods Judicial Sentence in what he doth as a Judge upon our evil deserving he withdraweth his Grace and then we are delivered over to our own fears and baseness of Spirit Besides our own fault there is Judicial Tradition on Gods part which takes away the heart and courage of men Iob 12. 24. He taketh away the Heart of the chief of the people and causeth them to wander in a Wilderness where there is no way Now none can suspend Gods Sentence but God himself if he shut who can open therefore he is to be dealt with 2. God only can give us a remedy by his Grace and Power therefore our great business lyeth with him in regard of the power of his Providence by which he can remove rubs and oppositions 2 Thes. 3. 1. Pray for us that the word of God may have a free course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it may run as Chariot wheels on smooth ground without rubs and oppositions There are many times Mountains in the way potent oppositions and strongly combined Interests that hinder the liberty of the Word but God can smooth them into a Plain Zack 4. 7. Who art thou O great Mountain before Zerubbabel Thou shalt become a Plain Opposition seemeth insuperable that great Mountain that obstructed the work of God was the Court of Persia instigated and set on by the Samaritan Faction a great Mountain indeed but as great as it is God can thresh it into Dust when it hindereth his Interest As to the inward Case it is God that giveth a Spirit of Courage and Fortitude and a mouth and wisdom which all the Adversaries shall not be able to gainsay or resist Luke 21. 15. He will give it us in that hour what we shall say so God encourageth Moses when he pleadeth his slowness of Speech Who hath made mans mouth or who maketh the Dumb or Deaf or the Seeing or the Blind have not 1 the Lord Exod. 4. 10 11. Whatever inclination of heart there be in the Creature it is God must give a Spirit and a Presence by the continual influence of his Grace he frees the heart from fears and ordereth the Tongue for the power of the Tongue is no more in our hands than the affections of the heart Prov. 16. 1. The preparations of the heart in man and the answer of the Tongue is from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the gift of God that we own him and his Truth Use 1. Let then every Person be dealing with God about this case every single private person for himself and for publick Persons the Prayers of others are necessary It is a common case wherein all are concerned Col. 4. 3. Praying for us that God would open to us a door of utterance to speak the Mystery of Christ. Eph. 6. 19. Pray for me that utterance may be given me that I may open my mouth boldly to make known the mystery of the Gospel They that are sensible of the weight of the Ministerial Charge and their own many infirmities and how much it concerns us to own all the Truths of God in their Season let us beg of God this boldness and set others a begging for us 1. Humbly confessing our ill deservings it is a sign God is angry when he suffereth his Gospel to be obstructed much more when the mouths of his Ministers are shut up that they shall not plead for his Interest and Truths It is a notable sign of his departure that he is not much concerned in the progress of the Gospel Gods raising spirits is an hopeful presage Oh therefore let us humble our selves before the Lord. 2. Earnestly For it is a Case that concerneth us deeply because upon our Tryal we should be strict and precise Phil. 1. 20. My Hope and Expectation is that in nothing I shall be ashamed but with all boldness own Christ It would be sad if the Gospel should suffer loss by us Alas What a torment to us will the thought of it be that we have dishonoured God and wronged Souls and strengthned the hands of the wicked Origen who had exhorted others to Martyrdom having himself bowed under the Persecution could never more open his mouth to Preach the Gospel though often requested to it only one day having taken for his Text Psal. 50. 16. Unto the Wicked he saith what hast thou to do to declare my Statutes or that thou shouldst take my Covenant in thy mouth he wept very much and could speak no more Oh therefore it is no slight thing 3. Deal with God believingly pray in Faith there are two Considerations in the Text which may fortify us 1. Because it is a Word of Truth 2. There are Judgments to be executed on the hinderers of the word of Truth 1. It is a word of Truth and that will prevail at length however it be obstructed for a time In the first publishing of the Gospel this was manifested when the whole World was conspired to shut the door against it 1 Cor. 6. 9. A great door and effectual is opened to me and there are many Adversaries A few Fishermen who had not the power of the long Sword yet it is spread far and near The Fathers often urged this Clemens Alexandrinus saith Propositam Graeciae Philosophiam si quivis Magistratus prohibuerit en statim perit nostram autem Doctrinam à prima usque ejus praedicatione prohibent Reges Duces Magistratus cum universis satellitibus illa tamen non flaccescit ut
at our bitter cost I will walk at liberty non in angustiis timoris sed in latitudine dilectionis not streightned by fear but set at large by love I will walk at liberty for I seek thy Precepts In the Words observe 1. David's Privilege And I will walk at liberty 2. The ground of it For I seek thy Precepts The Points are two 1 Doct. To walk in the way of God's Precepts is to walk at liberty 2 Doct. The more we take care to do so the more we find this Liberty I seek that noteth an earnest diligence Both these Points will be made good by these three Considerations 1. The way of God's Precepts is in it self Liberty 2. There is a liberty given to walk in that way 3. Upon walking in that way we find it Liberty 1. The way of God's Precepts is Liberty Therefore his Law is called a Law of liberty Iames 1. 25. No such freedom as in God's service and on the contrary No such bondage as to be held with the cords of our own Sin 2 Pet. 2. 19. While they promise them liberty they themselves are the servants of corruption A liberty to do all we please is the greatest bondage There are three pairs of Notions in which men are extremely mistaken in Misery and Happiness Wisdom and Folly Liberty and Bondage Men think none miserable but the Afflicted and none happy but the Prosperous because they judge by the present ease and commodity of the Flesh therefore Christ in his Sermon on the Mount maketh it his drift to undeceive the World to shew that the Mourners and the Persecuted the Pure and the Meek they are the happy men Matth. 5. So in the Notions of Wisdom and Folly the World are mistaken Man that is an intelligent Creature affects the reputation of Wisdom and would rather be accounted Wicked than Weak But how do they mistake He is the Wise man in their account that can carry on his worldly business with success They judge of Wisdom and Folly not by the concernments of the other World but by present Interests Therefore the whole drift of the Scripture is to make us wise to salvation 2 Tim. 3. 15. to call us off from secular Wisdom and to teach us to become fools that we may be wise So they are out in the Notions of Liberty and Bondage All men desire liberty especially from Tyranny and base Servitude and so far they do well in the general but then they think that is onely liberty to do what they please and so the more they think to be and labour to be free in a carnal way the more Slaves they are The Service of God and strict walking with him they count a very Prison and thraldom and therefore cry out of bonds and yokes and cords Psal. 2. 3. Let us break their bonds asunder and cast away their cords from us and are impatient of any restraint Whereas on the other side to do what we list without check or control and to speak what we list and think what we list this they think the onely freedom Our tongues are our own who is Lord over us Whereas indeed he liveth the freest life that lieth under the Bonds of Duty that maketh conscience of Praying and Praising God and coversing and walking with him in a course of Holiness and the true Liberty is in walking in God's Statutes So that true Bondage and Liberty is little or nothing at all known and discerned in the World To make this evident unto you 1. I shall prove That carnal liberty is but thraldom 2. That the true liberty is in the ways of God 1. That câ—…al liberty 〈◊〉 but thraldom To understand this I must lay down one Proposition that conduceth to cure the great mistake about Liberty and Bondage That Liberty is not potestas vivendi ut velis a power to live as we list no it is to live as we ought potestas volendi quod lex divina jubet the life and spirit of Liberty lieth in that a power to do what we ought not a power to do what we will Ever since we drank in that poyson Ye shall be as Gods Gen. 3. 5. man affecteth a Dominion over himself and would be Lord of his own Actions sui juris at his own dispose do what he pleaseth Indeed if we had a perfect holy Understanding to guide us the danger would not be so great but now it is the greatest misery that can befal a man to be at his own dispose to do lawlesly what he will and therefore God's fearful and dreadful Judgment after all other courses tried is to give up men to the sway of their own hearts to do what they please Psal. 81. 12. So I gave them up to their own hearts lust and they walked in their own counsels to be left to our bruitish affections But to prove it 1. That infringeth a mans Liberty that hindreth and disableth him from prosecuting his great End which is to be truly happy Now thus doth the Carnal life and therefore this is true and perfect Bondage Though men live in their Bonds with as much delight as Fishes in their own Element yet that doth not alter the case they are Slaves for all that They that are after the flesh do mind the things of the flesh Rom. 8. 5. They seem to live at large but indeed they are in a spiritual Prison they cannot use the means that should make them happy They employ their whole time in the remote subservient helps to an happy Life in Pleasures and Honours and Profits as dissolute and carnal Factors and Servants who finding Contentment at the first Inn they come at spend most of their time and money there which should be spent at the Fairs and Mart for which they are bound Pleasure and Delight and Contentment of Mind and Body is a remote subservient help so competency of Wealth and some place wherein we may glorifie God these things are not to be desired for themselves nor in any great measure but subordinately in order to our great End Now when they entice and detain our Affections and we cannot look after our great End they break our Liberty for the less power we have to do that which we should desire to do the more Slaves are we 2. That which disordereth the Constitution of the Soul and puts Reason out of Dominion that certainly is spiritual Bondage and Thraldom Now when the Base prevail above the Honourable it is a sign a Country is enthralled where Beggars are on Horseback and Princes walk on foot Or as it is monstrous in the Body if the Head be there where the Feet should be and the Feet where the Head should be such a Deordination is there in the Soul when the Affections carry it and Lust taketh the Throne instead of Reason Tit. 3. 3. serving divers lusts and pleasures When a man yieldeth up himself to his own Desires he becometh a proper Servant Rom.
6. 16. Know ye not that to whom ye yield your selves servants to obey his Servants ye are whom ye obey whether of sin unto death or of obedience unto righteousness Now Man rightly constituted his Actions are thus governed The Understanding and Conscience prescribe to the Will the Will according to right Reason and Conscience moveth the Affections the Affections according to the command and counsel of the Will move the bodily Spirits and Members of the Body But by Corruption there is a manifest Inversion and Change Pleasures affect the Senses the Senses corrupt the Phantasie Phantasie moveth the Bodily Spirits they the Affections and by their violence the Will is carried captive Man blinded and so Man goeth on headlong to his own destruction The corrupt Passions are like wild Horses that do not obey the Driver but draw to Precipices for his destruction Therefore Basil of Seleucia calleth a carnal Man a Slave that runs after the Chariots of his own Passions and corrupt Affections 3. Consider the great tyranny and power of Sin it leaveth us no right and power to dispose of our selves and our Actions and so Men cannot help themselves when they would as is sensible in them that are convinced of better and do worse they see what they should do but do not do it being drawn away by their own Lusts. Video meliora proboque Deteriora sequor Sin hath gotten such a deep interest in their Actions and command over their Affections that they cannot leave what they know to be naught or follow that which they conceive to be good And this Bondage is more sensible in them that have some kind of remorse and trouble with their Convictions either from temporal inconvenience shame or loss and yet cannot leave their Lusts and so in despair resolve to go on and make the best of it Ier. 18. 12. And they said There is no hope but we will walk after our own devices and we will every one do the imagination of his evil heart Jer. 2. 25. Thou hast said there is no hope no for I have loved strangers and after them will I go Yea further that have a kindly remorse from the conviction of the Spirit Ier. 31. 18. I have surely heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a bullock unaccustomed to the yoke And so Paul Rom. 7. 14. I am carnal sold under sin 4. Consider how this Bondage is always increased by Custom which is a second Nature or an inveterate Disease not easily cured Ier. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good who are accustomed to do evil The more he continueth in this course the less able to help himself the more he sinneth the more he is inthralled to sin as a Nail the more it is knocked the more it is fastned in the Wood. First a man yields up himself to Sin as a Servant by Covenant Rom. 6. 16. Know ye not to whom ye yield your selves servants to obey his servants ye are to whom ye obey that is gives up his principal Time Actions and Employments Then a Servant by Conquest 2 Pet. 2. 19. While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage A Sinner is under the dominion of Sin as an hired Servant and a Captive We first willingly and by our own default run into it and after cannot rid our selves of it Ligatus eram non ferro alieno sed mea ferrea voluntate velle meum tenebat inimicus me mihi catenam fecerat constrinxerat me Lord I am bound not with Iron but with an obstinate Will I gave my Will to mine Enemy and he made a Chain of it to bind me and keep me from thee Quippe ex voluntate perversa facta est libido dum servitur libidini facta est consuetudo dum consuetudo non resistitur facta est necessitas Aug. Confes. lib. 8. cap. 5. A perverse Will gave way to Lustings and Lustings made way for a Custom and a Custom let alone brought a Necessity upon me that I can do nothing but sin against thee And after that Reformidam quasi mortem consuetudinis mutationem Aug. Confes. lib. 8. cap. 7. Thus are we by little and little enslaved brought under the power of every Toy Things are lawful as subordinate helps but we contrary to the Law of Reason and the Inclinations to true Happiness immoderately desire them and these Desires being excessive get a compleat Victory over our Souls and at length we are brought under the power of every Creature 1 Cor. 6. 12. All things are lawful but I will not be brought under the power of any 5. There is one thing more that maketh the Carnal Life to be a meer Slavery and that is the Fear and Terror which doth arise from the consciousness of Sin the fear of Death and Damnation and Wrath to come which doggeth Sin at the heels When Adam sinned he was afraid Gen. 3. 7. And carnal Men are all their life-time subject to bondage through the fear of death Heb. 2. 15. There is a Fire smothering in the bosom of a Sinner and sometimes it flashes out in actual gripes and horrors they have grievous damps of heart so that Sinners are so far Bond-men that they dare not seriously call themselves to an account for the expence of their Time and Employments which every one should do nor think seriously of Death or God's Judgment or Hell He that is always under the check of a cruel Master cannot be said to be a Freeman Now so is every Man that is not in Christ let him be never so great and mighty and powerful he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject to bondage in danger of hidden fears easily awakened in his heart Well then call you this a Free Life As jolly and jocund as wicked Men seem to be or as great as they are it is a liberty of the Flesh taken by Men not given by God the quietness of the Flesh but bane of the Soul 2. On the contrary The true Liberty is in the ways of God 1. There we are directed how to attain to our great End which is true Blessedness Mat. 7. 14. Strait is the gate and narrow is the way that leadeth unto life and few there be that find it A way of Sin seemeth broad and easie to the Flesh but it is strait and hard to the Spirit and the way of Duty strait and narrow to the Flesh but because it is to Life it is broad to the Spirit or new Nature I shall walk at liberty To a renewed Heart the Divine Commandments are not grievous 1 Iohn 5. 3. for by this means they come to enjoy God and walk to their own Happiness and attain to the End for which they were made A poor heart goes home chearfully
suppose command us the contrary forbid us all respect to himself commanding us to worship false Gods transform and misrepresent his Glory by Images and fall down before Stocks and Stones blaspheme his Name continually and despise all those glorious Attributes which do so clearly shine forth in the Creation if he had commanded us to be impious to our Parents to fill the World with Murders Adulteries Robberies to pursue others with Slanders and False-witnessings to covet and take what is another Mans Wife Ox or Ass the heart of Man cannot allow such a Conceit nay the fiercest Beasts would abhor it if they were capable of receiving such an Impression Now surely a Law so reasonable so evident so conducing to the honouring of God Government of our selves and Commerce with others should be very welcom and acceptable to a gracious Heart 2. The State and Frame of a renewed Heart they are fitted and suited to these Commandments and do obey them not onely because injoyned but because inclined Nothing is pleasant to Men but what is suitable to their Nature so that may be delightful to one which is loathsom to another as the Food and Converse of a Beast is loathsom to a Man one Mans Pleasure is anothers Pain There is a great deal of difference between a carnal and a spiritual Mind the Heart sanctified and unsanctified Ezek. 36. 26 27. I will take away the stony heart out of your flesh and I will give you an heart of flesh and I will put my spirit within you and cause you to walk in my statutes and keep my judgments to do them When the Heart is fitted and suited by Principles of Grace the Work is not tedious but delightful Things are easie and difficult according to the poise and inclination of the Soul so Heb. 8. 10. I will write my laws upon their hearts and put them into their minds The Law without suiteth with an Inclination within and when things meet which are suitable to one another there is a delight Psal. 40. 8. Thy law is in my heart I delight to do thy will O God There is an Inclination not Necessary as in Natural Agents but Voluntary as in Rational Agents There is an Inclination in Natural Agents as in light Bodies to move upwards heavy Bodies to move downwards in Rational Agents when a Man is bent by his Love and Choice This latter David speaketh of Psal. 119. 36. Encline my heart unto thy testimonies and not to covetousness The Heart of Man standeth between two Objects the Laws of God and Carnal Vanities In our Natural estate we are wholly bent to please the Flesh in our Renewed Estate there is a new bent put upon the Heart now the old bent is not wholly gone though overmastered and overpowered The false Bias of Corruption will still incline us to the Delights of Sense but the new Bias to the way everlasting to spiritual eternal Happiness as that prevaileth we love and delight in the Commandments of God 3. The Helps and Assistances of the Spirit go further and increase this Delight in the way of God's Commandments God doth not onely renew our Wills and fit us with an inward power to do the things that are pleasing in his sight but exciteth and actuateth that Power by the renewed Influences of his Grace Phil. 2. 13. He giveth us to will and to do not onely a Will or an urging and inclination to do good but because of the opposition of the Flesh and manifold Temptations he gives also a Power to perform what we are inclined unto And where the spirit of the Lord is there is liberty 2 Cor. 3. 17. or a readiness of Mind to perform all things required of us not onely with diligence but delight 4. The great encouragements which attend Obedience as the Rewards of Godliness both in this Life and the next The Rewards of Godliness in this Life I shall speak of in the next Head for the Future the End sweetens the Means to us We have no mean End but the eternal Enjoyment of God in a complete state of Glory and Happiness Now this hath an influence upon the Love and Delight of the Saints to sweeten their Labours and Difficulties and Temptations The Scripture every where witnesseth 1 Cor. 15. 58. Therefore my beloved brethren be ye steadfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. Phil. 3. 14. I press towards the mark for the prize of the high calling of God in Christ Iesus Rom. 5. 2. We rejoyce in hope of the glory of God And Rom. 8. 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us 5. Present comfortable Experience 1. In the general of Peace of Conscience and Joy in the Holy Ghost 1. Peace which is the natural result of the Rectitude of our Actions The fruit of righteousness is peace Isa. 32. 17. And Psal. 119. 165. Great peace have they that love thy law and nothing shall offend them Pax est tranquillitas ordinis That Description fits internal Peace as well as external When all things keep their Order Affections are obedient to Reason and Reason is guided by the Spirit of God according to his Word there is a Quiet and Rest from Accusations in the Soul 2. Joy in the Holy Ghost is distinct from the former Rom. 14. 17. For the kingdom of God is not meat and drink but righteousness and peace and joy in the holy Ghost These two differ in the Author Peace of Conscience is the Testimony of our own Souls approving the good we have done Joy in the Holy Ghost is a more immediate Impression of the comforting Spirit Rom. 15. 13. Now the God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the holy Ghost They differ in their Measure Peace is a Rest from Trouble Joy a sweet Reflexion upon our good condition or happy estate It is in the Body a freedom from a Disease and a chearfulness after a good Meal or in the State Peace when no Mutinies and Disturbances Joy when some notable Benefit or Profit accrueth to the State So here they differ in their Subjects the Heathen so far as they did good might have a kind of Peace or Freedom from self-accusing and tormenting Fears Rom. 2. 15. Which shew the work of the law written in their hearts their consciences also bearing witness and their thoughts in the mean time excusing or else accusing one another but a stranger intermedleth not with these joys The Spirit where a Sanctifier there he is a Comforter They differ in the Ground The Joy of the holy Ghost is not meerly from a good Conscience as to a particular Action but from a good Estate as being accepted with God who is our Supreme Judge and assured
and great Concord among the Professors of the Gospel they were rare and unfrequent Before Mens Senses were benummed with the frequent Experiences of God's Power and the customary Use of Religious Duties and the Notions of God were fresh and active upon their Hearts they were not heard of but when the Profession of Christianity grew into a form and National Interest and men fell into it by the chance of their Birth rather then their own choice and rational Conviction the Church was pestered with this kind of Cattel But especially are they rife among us when men are grown weary of the Name of Christ and the ancient Severity and Strictness of Religion is much lost and the memory of those Miracles and wonderfull Effects by which our Religion was once Confirmed almost worn out or else questioned and impugned by subtle Wits and Men of a prostituted Conscience Therefore now are many Mockers and Atheistical Spirits every where who ask where is the promise of his coming question all and think that there are none but a few credulous Fools that depend upon the Hopes of the Gospel 2. Their Obedience to his Precepts And so whosoever will be true to his Religion and live according to his Baptismal Vow is set up for a sign of contradiction to be spoken against It is supposed the mocking by the Heathen of the Iews is intended in these words Lam. 4. 15. Depart ye it is unclean depart depart touch not when they fled away and wandred The Words are somewhat obscure but some judicious Interpreters understand them of the detestation of the Iewish Religion their Circumcision their Sabbaths c. But however that be certainly the Children of God are often mocked for their strict Obedience as well as their Faith 3. Observe the Degree greatly The Word noteth continually the Septuagint translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar Latine by usque valde and usque longe They derided him with all possible bitterness and â—…y by day they had their Scoffs for him so that it was both a grievous and a perpetual Temptation 2. His Constancy and Perseverance in the Duty that is set forth 1. By the Rule in the Word thy Law If we have God's Law to justify our Practice it is no matter who condemneth it we have God's Warrant to set against man's Censure It must be God's Way wherein we seek to be approved otherwise our Reproach is justly deserved if it be for Obstinacy in our own Fancies 2. The firmness and strictness of his Adherence I have not declined The Word signifies either to turn aside or to turn back Sometimes it is put for turning aside to the right hand or to the left as Deuter. 17. 11. Thou shalt not decline from the way which they shall shew to thee to the right hand or to the left Sometimes for turning back Iob 23. 11. My feet have held his steps his way have I kept and not declined neither have I gone back from the commandment of his lips As it is taken for turning aside it noteth errour and wandring as it is taken for turning back it noteth Apostasie and Defection Now David meaneth that he had neither declined in whole nor in part understand it of his Faith all their Scoffs and bitter Sarcasmes did not discourage him or tempt him to forsake his hold or let goe the Comfort of the Promise Understand it of his Obedience he still closely cleaved to God's way A Declining implyeth an Inclining first Well then David did not onely keep from open Apostasie but from declining or turning aside in the least to any hand Testimonies we have of his Integrity in Scripture 1 Kings 14. 8. David kept my commandment and followed me with all his heart to doe onely that which was right in my sight His great Blemish is mentioned elsewhere 1 Kings 15. 5. David did that which was right in the eyes of the Lord and turned not aside from any thing which he commanded him all the days of his life save onely in the matter of Uriah the Hittite However the Derision of his Enemies made him not to warpe Doct. That a Christian should not suffer himself to be flouted out of his Religion either in whole or in part Or No Scorn and Contempt cast upon us should draw us from our Obedience to God In the managing of it observe 1. That an Holy Life is apt to be made a Scorn by Carnal men 2. That this as it is an usual so a grievous Temptation 3. That yet this should not move us either to open Defection or partial declining I. That an Holy Life is apt to be made a Scorn by Carnal Men and they that abstaine from Iniquity are as Owles among their Neighbours the Wonder and the Reproach of all that are about them To evidence this I shall give you an account of some of the Scorns which are cast upon Religion with the Reasons of them 1. Some of the Scorns are these 1. Seriousness in Religion is counted Mopishness and Melancholy When men will not slant it and rant it and please the Flesh as others doe but take time for Meditation and Prayer and Praise then they are Mopish 2. Self-denial when upon Hopes of the World to come they grow dead to present Interests and can hazard them for God and can forsake all for a naked Christ the World thinketh this humorous Folly To doe all things by the Prescript of the Word and live upon the Hopes of an unseen World is by them that would accommodate themselves to present Interests counted Madness 3. Zeale in a good Cause is in it self a good thing Gal. 4. 18. It is good to be zealously affected always in a good thing but the World is wont to call Good Evil. As Astronomers call the glorious Stars by horrid Names the Serpent the Dragon's Taile the greater or lesser Bear the Dog-star so the World is grosly guilty of Misnaming God will not be served in a cold and careless fashion See Rom. 12. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervent in spirit serving the Lord. But this will not suit with that lazy and dull pace which is called Temper and Moderation in the World 4. Holy Singularity as Noah was an Upright Man in a corrupt Age Gen. 6. 9. Noah walked with God And we are bidden not to conform our selves to this world Rom. 12. 2. Now because they would have none to upbraid them in their sins and to part ways and the number of the Godly is fewer they count it a Factious Singularity in them that walk contrary to the course of the World and the stream of common Examples 5. Fervour of Devotion and earnest conversing with God in humble Prayers is call'd Imposture and Enthusiasm The World who are wholly sunk in Flesh and Matter are little acquainted with these Elevations and Inlargements of the Spirit think all to be Imposture and Enthusiasm And though praying by the Spirit be a great Priviledge Iude 20.
of the wicked which forsake thy Law THE Man of God in the former Verse had shewed what Comfort he took in remembring God's Judgments of old meaning thereby his Righteous Dispensations in delivering the Godly and punishing the Wicked he now sheweth that seeing God's horrible Judgments on the Wicked he was seized and stricken with a very great fear In the Words observe 1. A great Passion described 2. The Cause of it assigned 1. A great Passion described Horrour hath taken hold on me The Word for Horrour signifieth also a Tempest or Storm Translations vary some reade it as Iunius a Storm overtaking me Ainsworth a burning Horrour hath seized me and expoundeth it a Storm of Terrour and Dismay The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faintness and dejection of mind hath possessed me our old Translation I am horribly afraid all Translations as well as the Original word imply a great trouble of mind and a vehement Commotion like a Storm it was matter of disquiet and trembling to David 2. What is the matter the Reason is given in the latter Clause because of the wicked which forsake thy Law Now this Reason may be supposed to be 1. Either because of the Storm of Trouble raised by them or Persecution from them and so it would note the outragiousness of those who have cast off the Yoke all fear of God and respect to his Law and so also the imbecillity and weakness of the Saints who are not able to stand against violent Evils and assaults of Temptation But this is not so consistent with David's Constancy and Comfort asserted in the former Verses 2. Because of the Detriment and Loss which might accrue to the Publick they bring on common Judgments and Calamities It is a Iewish Proverb that two dry Sticks will set a green one afire One sinner destroyeth much good Eccl. 9. 18. much more Mercy Now the Godly which believe God's Word are troubled when they see Wickedness increaseth they know this will turn to loss and ruine in the issue therefore it causeth a grievous Horrour and Indignation to seize upon them for they have a tender and publick Spirit 3. Besides the common Calamities which they might bring upon others the sore Punishment which they would bring upon themselves was an horrour to him which sheweth a Charitable Affection to Enemies The Punishment which had not as yet seized upon them nor did they think of it yet being prepared for their Wickedness by the Justice of God was a grief and trouble to David as it is to all good Men to see the Wicked run on to their own Destruction and Condemnation These two last Senses I prefer Doctr. It argueth a good Spirit to be grieved to see God's Laws broken and to be stricken with fear because of those Iudgments which come from God by reason of the wickedness of the wicked The Reasons are 1. Here is matter of great Commotion of Spirit to any attentive and serious Beholder for the Cause assigned in the Text is because they forsake thy Law There are two things in the Law the Precept and the Sanction by Penalties and Rewards Now they that forsake the Law violate the Precept and slight the Sanction and so two things grieve the Godly their Sin and their Punishment How grievously they sin and what grievous Punishments they may expect 1. That the Law is violated that they should forsake God and all thoughts of Obedience to him and so make slight of his Law Sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 3. 4. the Transgression of the Law a contempt of God's Authority if we consider the intrinsick evil of Sin we shall see that it is not a small thing but an horrible Evil in it self a thing not to be laughed at but feared whether our own or others 1. There is Folly in it as it is a Deviation from the best Rule which the Divine Wisedom hath set unto us If we should look upon the Law of God as a bare Direction or Counsel given us by one that is wiser then we it is a Contempt of the Wisedom of God as if he knew not how to govern the World and what is good and meet for Man so much as he himself and so a poor Worm is exalted above God Micah 6. 8. He hath shewed thee O Man what is good Now shall we slight his Direction and in effect say our own Way is better Reason requireth that they who cannot choose for themselves should obey their Guides and since they are not wise for themselves content themselves with the Wisedom of others who see farther then they do as Elymas the Sorcerer when he was struck blind sought about for some body to leade him by the hand Acts 13. 11. can a blind man feel out his way better then another who hath eyes to choose it for him God is wiser then we and all who would not contemn their Creatour should think so He hath reduced the sum of our Duty into an holy Law now for us after all this to run of our heads and to consult with our foolish Lusts and the Suggestions of the Devil who is our worst Enemy is extreame Folly and Madness and so doth every one who breaketh the Laws of God 2. Laws are not onely to direct but have a binding Power and Force from the Authority of the Law-giver God doth not onely give us Counsel as a Friend but commandeth us as a Sovereign and so the second Notion whereby the evil of Sin is set forth is that of Disobedience and Rebellion and so it is a great Injury done to God because it is a Depretiation and Contempt of his Authority As Pharaoh said Exod. 5. 2. Who is the Lord that I should obey his voice or those Rebels Psalm 12. 4. Our Tongues are our own who is Lord over us We will speak and think and doe what we please and own no Law but our own Lusts. Now though Sinners do not say so in so many direct and formal Words yet this is the Interpretation of their sinfull Actions Whenever they sin they despise the Law which forbiddeth that Sin and so by consequence the Authority of him that made it 2 Sam. 12. 9 10. Wherefore hast thou sinned in despising the Commandment Tush I will doe it it is no matter for the Law of God that standeth in the way is the Language of the Corrupt and Obstinate heart Now no man can endure to have his Will crossed by an Inferiour and will God take it at their hands and therefore the Children of God who have a great Reverence of God's Authority when they see it so openly violated and contemned are filled with Horrour Will not God be tender of his Power and Sovereignty will he see his Authority so lightly esteemed and take no notice of it 3. It is shamefull Ingratitude Man is God's beneficiary from whom he hath received Life and Being and all things and therefore is bound to love him and serve
Psal. 11. 6. Upon the wicked he will rain Snares fire and brimstone and an horrible Tempest this shall be the portion of their Cup They may flourish for a time yet at length sudden terrible and irremediless Destruction shall be the portion of their Cup. God's Judgments are terrible and unavoidable both here and hereafter Eph. 5. 6. For these things cometh the wrath of God upon the Children of Disobedience Rom. 2. 4. Tribulation Wrath and Anguish upon the Soul of Man that doth evil Alas these things are slighted by wicked Men or else they would not venture as they do you cannot drive a dull Ass into the Fire that is kindled before him Prov. 1. 17. In vain is the Snare laid in the sight of any Bird and would a Reasonable Creature wilfully run into such a danger if he were sensible of it and venture upon so dreadfull threatnings if he did believe them no they think it is but a vain Scare-crow a deceitfull Terrour or a false flash of Fire and therefore embolden themselves in their Rebellion But God's People that know the certainty of these things they cannot but conceive a great horrour at it when they think of the end of these Men their Judgments in this World but especially their eternal Condemnation in the World to come Well then forsaking the Law despising the Precept and slighting the Sanction should be a matter of great Horrour to a tender and gracious Spirit 2. It argueth that they have a due sense of things though others have not 1. They have a due sense of the Evil of Sin Prov. 14. 9. Fools make a mock of sin They sport at it and jeast at it and count it nothing but gracious and tender Hearts have other Apprehensions they know that this is a Violation of the holy and righteous and good Law of God and that it will be bitter in the issue and that they which had pleasure in unrighteousness shall be damned They look upon it with sad Hearts though it be committed by others that the Wicked goe dancing to Hell and are angry with those who mourn for them and dislike that vain Course which they affect 2. They have a due sense of the Wrath of God the Prophet that threatned it saith That rottenness entred into his bones and his bowels quivered Hab. 3. 16. A Lyon trembleth to see a Dog beaten before him It is a trouble to the Godly to think of the horrible punishments of the Wicked which they dread not nor dream of But the Saints have a Reverence for their Fathers Anger Search the Scriptures and you shall find that the Godly are more troubled at God's Judgments then the Wicked themselves who are to feel them Dan. 4. 19. Daniel was astonished for an hour and his thoughts troubled him when he was to reveale God's Iudgments against Nebuchadnezzar So the Prophet Ier. 4. 19. My bowels my bowels I am pained at the very heart verse 22. But my people is foolish they are sottish Children they that brought the Evil upon themselves are senseless and stupid Psal. 90. 11. Who knows the power of thine Anger according to thy fear so is thy wrath Few lay to heart the terrible effects of God's heavy wrath but the Righteous doe they are truly affected with it and with the Cause of it which is Sin God's Wrath affects Men according to the Reverence and Fear wherewith they entertain it but to the Wicked it is but a vain and empty Terrour 3. The certainty of the Threatnings God's People see Wrath and Judgment in the face of Sin whereas those who are drowned in Sensuality and carnal Delights scoff at God's Menaces and jeast at his Judgments neither crediting the one nor expecting the other as if it were but a meer Mockery Isai. 5. 19. Come say they let him make speed and hasten his work that we may see it In their security they will believe nothing but what they feel 4. The Bane which cometh to Communities and Societies from the increase of the Wicked especially when their Wickedness groweth to an height that is when it is committed with boldness Isai. 3. 9. They declare their sin as Sodom they hide it not when Men have lost all shame and modesty and will not be restrained by any Law Surely if we know the evil of Sin the terribleness of God's Wrath believe the Truth of his Threatnings and then consider the danger that will come to our dearest Country we cannot but be greatly moved If a Man were sailing in a Bark and see it guided so that it must necessarily run against a Rock and suffer Shipwrack he would be sorry and deeply affected 3. It cometh from a good Cause 1. In the general it argueth a good Constitution of Soul 2 Pet. 2. 8. For that righteous man dwelling among them in seeing and hearing vexed his righteous Soul from day to day with their unlawfull deeds Passively he was vexed with the impurity of the Sodomites and actively he vexed himself So far as we are Carnal we are pleased with Sin so far as we are Spiritual we are vexed with it Isai. 63. 10. They rebelled and vexed his holy Spirit The better any are the more affected with publick Sins and Judgments Christ weepeth over Ierusalem for their Impenitency and approaching Desolation Luke 19. 41 42. As he came near he beheld the City and wept over it saying If thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes This was in the midst of the Acclamations and Hosannahs of the Multitude when he was welcomed with a Triumph Paul telleth the Corinthians 2 Cor. 12. 21. I am afraid when I come among you my God will humble me and I shall bewaile many which have not repented of the Fornication Lasciviousness and uncleanness which they have committed The more holy any one is the more he is affected and struck at heart with the Sins of others 2. A deep Resentment of God's Dishonour When his Glory is obscured it is a wound to the Hearts of his Children As a Child cannot endure to hear or see his Father disgraced Surely God's Glory is dear to the Saints Psal. 69. 9. The Reproaches of them that reproached thee are fallen upon me Injuries done to God and Religion affect them no less nearly then Personal Injuries which are done to themselves So affectionately zealous are they for God's Honour which is obscured by the wickedness of the Wicked who forsake the perfect Righteous Law of God and usurping God's Authority make a new Law to themselves 3. Compassion to Men. Though they are Wicked men yet they are Men made after God's Image remotely capable to know and love God and live with him for ever whom they should otherwise embrace as Brethren to see them treasure up Wrath against the day of Wrath should be a grief and a trouble to us To think of the everlasting Destruction
a-going as Christ saith I know whence I am and whither I goe They look altogether for the present and if they be well for the present they are contented Alas in what a miserable Case are these Men though they mind it not they seem to me to be like Men that are going to Execution A Man that is going to the Gallows for the present is well hath a great Guard to attend him an innumerable multitude of People to follow him you would think that hardly could a Man be such a Sot and Fool as to think all this should be done for his Honour and not for his Punishment and should onely consider how he is accompanied but not whither he goeth Many such Fools there are in the World that onely consider how they are attended and provided for but never consider whither they are a-going Oh Wretch whither goest thou may we say to one that should pride himself in the resort of Company to his Execution dost thou not see thou art led to Punishment and after an hour or two these will leave thee hanging and perishing infamously as the just reward of thine Offences So many that shine now in the pomp and splendour of worldly Accommodations and are merry and jocund as if all would doe well alas poor Creatures whither are they a-going Iob 21. 12 13. They take the Timbrel and the Harp and rejoyce at the sound of the Organ they spend their days in wealth and in a moment go down into Hell Ye still live and are going to Punishment but mind it not but your Wealth and Honours and Servants and Friends will all leave you to your own doom and yet you are merry and jocund as if your Journey would never end or not so dismally as if you were hastening to a Kingdom and not to an eternal Prison one moment puts an end to all their Joy for ever 2. There are others that wean their hearts from this World and make it their Care that they may carry themselves becoming their celestial Extraction as their Souls were from above by Creation so all their Hopes and Desires and Endeavours are to attain to that Region of Spirits much more as being renewed by Grace do they aim at the Perfection and Accomplishment of that Life which is begun in them and so being made partakers of the Divine nature do they escape the Corruption that is in the world through Lust 2 Pet. 1 4. they are convinced of a better Estate than the World yieldeth and believe it and look for it and long for it and labour for it Now of which number are you or if you cannot decide that because more goeth to the assuring of our Interest than the World usually taketh to be necessary for that end and purpose of which number do you mean to be will you be at home in the World or seek the happiness of the World to come that is in other terms do you mean to be Pagans under a Christian name or Christians indeed you have but the name if you be not Strangers and Pilgrims here upon Earth All Christ's Disciples indeed are called to sit loose from the World and to have an high and deep sense of the World to come as to the other World they are no mere Strangers and Foreigners but fellow Citizens with the Saints and of the Houshold of God Eph. 2. 19. They are of a Family part of which is in Heaven and part on Earth Eph. 3. 15. of whom the whole Family in Heaven and Earth are named some of their Brethren have got the start of them and are with God before them but the rest are hastening after as fast as they can They are sufficiently convinced that the Earth is no place for them they are strangers there and the contentments thereof uncertain and perishing but they are no strangers to Heaven and the blessed Society of the Saints whose privileges they have a full right to now and hope one day to have as full a Possession and an intimate Communion with their Father and all their Brethren Now that you may resolve upon this and carry your selves sutably I shall 1. Give you some Motives 2. A Direction or two 1. Motives 1. He that taketh up his Rest in this World or any earthly thing is but an higher kind of Beast and unworthy of an immortal Soul The Beasts have an instinct that guideth them to seek things convenient for that Life which they have and therefore a man doth not follow the Light of Reason that seeketh to quiet his mind with what things the World affordeth and onely relisheth the contentments of the carnal and bodily Life that is satisfied with his Portion here Psalm 17. 14. All their business and bustle is to have their wills and pleasure for a little while as if they had neither hopes nor fears of any greater things hereafter Psalm 49. 20. Man that is in honour and void of understanding is as the beast that perisheth because he meerly inclineth to present satisfactions for Reason is as a middle thing between the Life of Faith and the Life of Sense it were no great matter whether you were Men or Dogs or Swine if Reason be onely given you for the present World and present satisfactions all your Sense of the World to come and Conscience is as good as nothing 2. None are of so noble and Divine a Spirit as those that seek the heavenly Kingdom Amongst men the Ambitious who aspire to Crowns and Kingdoms that aim at perpetual Fame by their Vertues and rare Exploits are judged Persons of greater Gallantry than Covetous muck-worms and bruitish Epicures yet their highest thoughts and designs are very base in comparison of Christians who by patient continuance in well-doing seek for Life Glory and Immortality Rom. 2. 7. and whom nothing less will content than the injoyment of God himself Their desires are after him Psalm 73. 25. whom have I in Heaven but thee and who is there on Earth I desire besides thee So that as Man being immortal should provide for some place of perpetual abode so herein the Christian excelleth other men that nothing less will satisfie him than what God hath promised his People hereafter The Threshold will not content him nothing but the Throne 3. What a sorry Immortality mock Eternity do they choose instead of the true one when they neglect the pursuit of this heavenly Country If they look no higher than this World all that they can rationally imagine is perpetuating Themselves and their Names and Posterity by successive Generations Psalm 49. 11. Their inward thought is that their Houses shall continue for ever and their Dwelling-places to all Generations they call their Lands by their own names This is styled Nodosa Aeternitas when they live in their Children after death but alas to how few mens share can this fall and those who may in likelihood expect it who are Lords of fair Rents fair Lands Houses and Heritages how
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
But though all three shine forth in the Law and all in each part yet his Wisdome is most eminent Deut. 4. 6. Keep these Statutes for this is your Wisdome and Understanding In the Gospel still these three Attributes appear the wonderfull Wisdome Power and Goodness of God his Wisdome in the orderly disposure of the Covenant of Grace 2 Sam. 23. 5. Although my house be not so with God yet he hath made with me an everlasting Covenant ordered in all things and sure for this is all my salvation and all my desire although he make it not to grow and contriving the excellent Design and Plot of Salvation by Christ 1 Tim. 3. 16. Great is the Mystery of Godliness God manifested in the Flesh justified in the Spirit seen of Angels preached to the Gentiles believed on in the world received up to Glory his Power in the Incarnation Resurrection and Miracles of Christ therefore Christ is called the Wisdome and Power of God but above all his Love is magnified in the Gospel Rom. 5. 8. God commended his Love towards us in that while we were yet sinners Christ died for us 1 John 4. 9 10. In this was manifested the Love of God toward us because that God sent his onely begotton Son into the world that we might live through him Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins Tit. 3. 4. But after that the kindness and love of God our Saviour toward man appeareth SERMON LXII PSAL. CXIX 55. I have remembred thy Name O Lord in the Night and have kept thy Law 3. THESE are discovered in daily Providence To rub up and revive our Thoughts God is pleased anew to set before us the glorious Effects of his Wisdome Goodness and Power his Wisdome in the contexture of Providence his Power in the Management of it his Goodness in the Effects of it His Wisdome in the Beauty and Order of his Works in guiding the Course of Nature and disposing all things about his People He doth all things well Eccles. 3. 5. He hath made every thing beautifull in its time or in the true and proper Season therefore we that look upon Providence by pieces stumble at the seeming Confusion and uncertainty of what falleth out as if the Affairs of the World were not under a wise Government but stay a little while till all the pieces of Providence be put together in one Frame and then you will see a marvellous Wisdome in them In the work of Creation all things were very good Gen. 1. 31. so for these Six thousand years as well as for the first Six days Those things which seem confused heaps when they lie asunder when put together will appear a beautifull Structure and Building So for his Goodness what part hath God been acting in the World for so long a time but that of Mercy He may be traced more by his Acts of Goodness than Vengeance 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 joy and gladness The whole World is a Theatre of Mercy if at any time we wrest Punishment out of his hand it is with an aime of Mercy as he threatneth that he may not punish so he punisheth that he may not punish for ever For his Power that is notably discovered to us every day if we would draw aside the covering of the Creature you might soon see the secret almighty Power of God which acteth in every thing that falleth out the same everlasting Arme that made the Creatures is under them to support them Heb. 1. 3. He upholdeth all things by the word of his Power As they started out of nothing by his Command so they are kept from returning into nothing by the same powerfull Word Command and Decree of God Thou hidest thy Face and they are troubled thou takest away their breath and they die thou sendest out thy Spirit and they are created and thou renewest the face of the Earth Psal. 104. 29 30. All things hold their life of him if God withdraweth in any measure the wonted influence of his Power from them they presently find a change in themselves It is even with the being and faculties of the Creature as with the Image of the Glass which when the Face removeth it is seen no more The Lord doth as it were breath into them a being and when he taketh in his Breath they perish and when he sendeth it out again they are renewed Now though God doth constantly discover his Wisdome Power and Goodness yet in some Providence one of these doth more especially appear his Wisdome in some notable contrivance and chain of Causes which to a common eye seemed to have no tendency to such Effects as are produced by them as when out of the sins and perverse doings of Men or the disorders and confusions of the World he raiseth his own glory or by some unthought of unheard of means bringeth about the Deliverance of his People taking the Wise in their own craftiness Sometimes his Power when by weak and contemptible means he bringeth great things to pass and a Straw becometh a Spear in the hand of the Almighty Sometimes in his Goodness in filling us with Blessings or doing notable Acts of Grace for his Peoples sake 4. These three Attributes suit with God's threefold Relation to us by his almighty Power he becometh our Creatour as most wise our Supream Governour as most good our gracious Benefactour We depend upon him for our present supplies and from him we expect our future Hopes His Creation gives him a Right to govern us his Wisdome a Fitness and his Bounty doth encourage us voluntarily to give up our selves to his Service 5. These three Attributes do most bind our Duty on us as they beget in us Love Fear and Faith or Esteem Reverence and Trust which are the three radical Graces that result from the very being and owning of God and are the cultus naturalis enjoyned in the First Commandment His Wisdome as a Law-giver begets Reverence and Fear his Goodness is the object of Love and his Power of Trust. If he be most Wise there is all the Reason in the world that he should rule and govern us for who is fitter to govern and make Laws than he that is most wise If he be most good infinitely good there is all the Reason in the world that you should love him and no shew of Reason why you should love the World and Sin before him if Powerfull and Alsufficient there is all the Reason you should believe in him as one that is able to make good his Word either by Promise or Threatning Faith goeth upon that Rom. 4. 21. He was strong in Faith being fully perswaded that what he had promised he was able to perform He is God
Precepts and that is filial and sincere Obedience and so they are said to keep God's Precepts not they who have no Sin in them but they who study to be free from sin and desire to please God in all things David had many failings and some of them of an high nature yet he saith I have kept thy Precepts His purpose and endeavour was to please God in all things The Apostles had many failings they were weak in Faith Passionate full of Revenge calling for Fire from Heaven a great many failings we may find upon record against them yet Christ returneth this general acknowledgment Iohn 17. 16. They have kept thy Word God accepteth of our endeavours when our defects are repented of he pardoneth them Iames 5. 11. You have heard of the Patience of Iob and we have heard of his Impatience too his cursing the day of his birth and his bold Expostulation with God but God putteth his Finger upon the Scar and mentions that which is commendable This sincere Obedience is known by our endeavours after Perfection and our repentance for defects For let me tell you here that perfect Obedience is required under the Gospel the Rule is as strict as ever it was but the Covenant is not so strict The Rule is as strict as ever it was we are still bound to perpetual personal and perfect Obedience otherwise our defects were no Sins For where there is no Law there is no Transgression Rom. 4. 15. but the Covenant is not so strict This perfect Obedience is not so indispensably required under the Sanction and Penalty of the Old Covenant for the Gospel though it alloweth or approveth of no Sin yet it granteth a pardon of course to some Sins as they are retracted by a general Repentance As Sins of Infirmity such as are Sins of Ignorance which had we known we would not have committed and Sins of Incogitancy and sudden Surreption which may escape without observation of them and Sins of violent Temptation which by reason of some sudden assault sway our Passions against the right Rule such Sins as do not arise out of an evil purpose of the Mind but out of humane frailty they are consistent with an Interest in this Covenant which alloweth a means of recovery by Repentance which the Law doth not The Law for one offence once committed doth condemn a Man without leaving him any way or means of recovery But the Gospel saith I came to call sinners to repentance Matt. 13. 9. It accepteth Repentance and doth not cast men off for Sins of Infirmity Where there is a general purpose to please God and an hearty sorrow when we offend him this is the sincerity which the Gospel accepteth of In the Law compleat Innocence is required in the Gospel Repentance is allowed and so he is said to keep God's Statutes that doth not voluntarily and impenitently goe on in a course of known Sin 2. Let me now shew the good that cometh to us thereby David saith indefinitely this I had not telling us what good or priviledge it was onely in the general 't was some Benefit that accrued to him in this life He doth not say this I hope for but this I had And therefore I shall not speak of the full Reward in the Life to come In Heaven we come to receive the full Reward of Obedience But a close Walker that waiteth upon God in an humble and constant Obedience shall have sufficient encouragement even in this Life Not onely he shall be blessed but he is blessed he hath something in hand as well as in hope As David saith in this 119 Psalm not onely he shall be blessed but he is blessed As they that travelled towards Zion they met with a Well by the way Psal. 84. 6. Who passing through the valley of Baca make it a Well the rain also filleth the Pools In a dry and barren Wilderness thorough which they were to pass they were not left wholly comfortless but met with a Well or a Cistern that is they had some Comfort vouchsafed to them before they came to injoy God's Presence in Zion some Refreshments they had by the Way As Servants that beside their Wages have their Vailes so besides the recompence of Reward hereafter we have our present Comforts and Supports during our course of Service which are enough to counterballance all worldly Joies and the greatest Pleasures that men can expect in a way of Sin Let me instance in the benefits that Believers find by walking with God in a course of Obedience that every one can say This I had because I kept thy Precepts First Peace of Conscience a blessing not to be valued and this we have because we keep his Precepts Isa. 32. 17. The work of righteousness shall be peace and the effect of righteousness quietness and assurance for ever They shall be free from those unquiet thoughts wherewith others are haunted A wicked man his Soul is in a mutiny one Affection warreth against another and all against the Conscience and Conscience against all but in an heart framed to the Obedience of God's will there is peace Pax est tranquillitas Ordinis When every thing keeps its place there is peace when the Elements keep their place and the Confederacies of Nature are preserved then there is peace so when a man walketh in a holy course there is peace when the thoughts and affections are under rule and government there is a serenity and quiet in the Soul Now this is never brought to pass in the Soul but by Obedience and holy walking according to the Rule of the new Creature Gal. 6. 16. As many as walk according to this Rule peace and mercy shall be upon them as upon the whole Israel of God Such an accurate and orderly life is the onely way of obtaining this peace and harmonious accord in the Soul so Psal. 119. 165. Great peace have they that love thy Law and nothing shall offend them not onely peace but great peace a peace that passeth all understanding a peace better felt than expressed and this resulteth from Obedience or the government of our hearts and ways according to the will of God look as chearfulness and liveliness accompanieth perfect health or the tunable motion of the spirits in the Body so this serenity and quiet in the Soul the regular and orderly motion of our faculties there is a sweet Contentment of mind resulting from it The peace of God shall keep your hearts and minds through Iesus Christ. In a troublesome World we need to have our hearts and minds kept and guarded from the assaults of temptations and diffident vexing cares and fears and therefore 't is mightily necessary in those times to get the peace of God without which the Soul is upon the rack Oh this sweet peace and calm that is in our hearts in the midst of all tempests and tossings from without a man is provided and fortified against the apprehension of injuries troubles
not so doth our hardness of Heart increase they that were ministerially stirred when they pull away the Shoulder their Hearts grow like an Adamant Stone Zech. 7. 11 12. But they refused to hearken and pulled away the Shoulder and stopped their Ears that they should not hear Tea they made their hearts as an Adamant Stone lest they should hear the Law and the words which the Lord of Hosts hath sent in his Spirit by the former Prophets therefore came a great wrath from the Lord of Hosts When the Spirit is in a way of striving Gen. 6. 3. When you are any way affected if resistance be continued he withdraws When Men blunt the edge of Conscience deaden their Affections they lose all feeling 2 Pet. 2. 20. 21. For if after they have escaped the pollutions of the World through the knowledg of the Lord and Saviour Iesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning For it had been better for them not to have known the way of Righteousness then after they have known it to turn from the holy commandment delivered unto them They sin against former knowledge Experience and sense of the Truth As their Light is so their resisting causeth Hardness and all the sensible work comes to nothing but that is not all it turneth to loss it maketh it more difficult than it was before in regard of us it maketh us more careless when we had some stirring in our Consciences before we healed it slightly and we think to do so again 2. You will provoke God to use a rougher Dispensation when the perswasions of the Word and the strivings of the Spirit cannot bring you to Repentance They will not be won by Arguments God teacheth them by Blows as Gideon did the Men of Succoth by Briers and Thorns therefore they shall shortly find themselves so involved in the fruit of their Sins as they shall not look off from it their guilt shall lay hold of them at every hand Hos. 7. 2. They consider not in their hearts that I remember all their Sins now their doings have beset them round about We should be much with our Hearts considering our Case how it is with us God useth not the Rod till forced to it He doth not willingly grieve nor afflict the children of men Lament 3. 33. When milder means work but half a cure the rest is supplied by some pressing Judgments his Work is stopped and therefore he promotes it this way 3. It is a sign your Consideration is not serious when you are off and on and it produceth no good effect in the Soul A Plaister may be Sovereign but when you are still pulling it off and putting it on it does no good Light Thoughts work not when they are deep and ponderous then they leave a durable Impression Still it is remember and turn Psal. 22. 27. All the ends of the world shall remember and turn unto the Lord bethink and repent 1 Kings 8. 47. If they shall bethink themselves in the land whither they are carried captives and repent search and try and turn unto the Lord. Some are semper victuri always considering about to live but you must once resolve kindly Convictions will not die nor let the convinced Sinner alone till they appear in the fruits of Obedience 4. The Devil hath his Purposes Matth. 13. 19. The wicked one catcheth away that which was sown in his heart he watcheth troubled Sinners that the work may die away Use 1. To reprove us 1. For nor considering our wayes When did you ever goe aside and seriously debate with your selves about your turning to God Did you ever lay it to your Hearts how matters stand between you and God There are certain Seasons when God calleth you to it and that is 1. When the Doctrine of Life and the way of Salvation hath been represented unto you with evidence and power and you have felt some stirring and trouble in your Consciences did you goe home and say Rom. 8. 31. What shall we then say to these things God hath spoken to me this day now shall all this be lost and come to nothing Heb. 2. 3. How shall I escape if I neglect so great Salvation Now I am called to minde Christ and Salvation more if I should give no heed to these things or onely give them the hearing for the present oh what will become of me There is a special Providence in every message Warning Offer or Instruction by the Word Acts 13. 26. To you is this Word of Salvation sent he doth not say we brought it but God sent it as some message of God for your tryall Do we think of these things which we have heard and learned 2. When God appeareth against you in a course of Judgments cutting off one comfort after another now taking away a Child then blasting the Estate Now consider your wayes Eccl. 7. 14. In the day of adversity consider then is the Duty in Season Affliction doth not rise out of the dust God hath some end in these Providences and what is his end but to make me mindfull of my Duty to him See for what end these things come and to what issue they tend that we may hear the Rod and know the meaning of the Providence If you do not consider God will make you consider before he hath done with you Ier. 23. 20. The anger of the Lord shall not return till he hath performed all the thoughts of his Heart And then you shall consider it perfectly God will follow blow after blow till we do consider his minde and purpose Ier. 30. 24. The fierce anger of the Lord shall not return untill he hath done it and untill he hath performed the intents of his Heart 2. To reprove us for not taking this advantage When we are set a thinking of our ways we have many thoughts and sensible stirrings but they come to nothing because we do not follow it close you think and have some workings of Conscience but do they end in a fixed purpose Some break through all as Saul forces himself 1 Sam. 13. 12. Break through all restraints of Conscience Foelix had his qualme but he puts it off to another Season Oh consider these things will one day be a Witness against you the sensible workings upon your Hearts by the word and rod. Use 2. Is to stir us up-to this Work serious consideration in order to sound Conversion 1. Be frequent in it if daily you called your selves to an account all acts of Grace would thrive the better Seneca of Sextius quid hodie malum sanasti cui vitio obstitisti You have God's example in reviewing every days work and in dealing with Adam before he slept The Man that was unclean was to wash his cloaths at Even-tide 2. Seriously set your self to it Deuter. 32. 46. Set your Hearts unto all the Words which I testifie among you this day It is a
of heart to God The carnal mind is enmity to the Law of God Rom. 8. 7. We manifest our enmity to the Law of God by delays as well as by a downright opposition Neh. 〈◊〉 6. it is said the Work went on speedily why For the People had a mind to the Work Where there is an earnest bent of heart there we cannot linger and dally any longer But men have no love nor affection to God therefore do they delay and keep off from him 4. The love of the World rooted in us the love of present Delights and present Contentments This is so deeply rooted in our Nature that here we stick and are loth to come off kindly to the Work of God In Matth. 22. when they were invited to the marriage Feast of the Kings Son that is to the priviledges of the Gospel what did they plead The â—…arme Oxâ—…n Merchandise and one had married a Wife they were loth to be divorced from their dearest Lusts and to renounce the satisfaction which they had in carnal things that so they may walk with God in a way of strict Obedience II. Let me represent the hainousness of it because we are apt to stroke it with a gentle censure and to speak of this with soft words let us see what this dâ—…lay and putting off God is when he comes with a great deal of importunity and affectionate earnestness inviting us to partake of his Grace 1. 'T is flat disobedience to God You think 't is but putting it off for a while No it is flat disobedience Why God is as peremptory for the time and season as he is for the Duty it self God doth not onely say turn to me but to day even while it is call'd to day harden not your Hearts Heb. 3. 7 8. The Lord deals with us as the Roman Ambassadour dealt with Antiochus when he was shifting and putting off the matter that he might not give a direct answer to the Romans the Ambassadour draws a circle round about him saith he intra hunc let 〈◊〉 have an answer before thou passest from hâ—…nce so God will not onely have an answer but a present answer If he saith to day it is flat disobedience for you to say to morrow He saith now is the time of Salvation we are charged in his name and by his authority to do it now in this instant 2. 'T is Ingratitude and Unthankfulness for Gods Eternal Love Psal. 103. 17. From everlasting to everlasting thy loving kindness is great to them that fear thee From all Eternity God was mindful of us and before the World was With reverence we may speak it ever since he was God he was our God from Eternity to Eternity his loving kindness is great and shall we adjourn and put him off to an odd corner of our lives when he thought he could never soon enough think of us Shall the whole duration of God be taken up by his Love to us and shall we be content to grieve the Spirit of God and trample his Laws under our Feet for all this can you have hearts to abuse such a God and to deal so unkindly with him 3. It is base disingenuity we do not deal with God as we would have God to deal with us If we have any business or errand at the Throne of Grace we would be heard presently and are ready to complain if we have not a quick dispatch Psal. 102. 3. Lord hear me speedily here 's our Language when praying for any relief we stand in need of To day is a season for Mercy but to morrow we make always to be the season for Duty We would have God to tarry our sinful leisure till the heat of our Lusts be spent and fervors of Youth be abated yet we will not tarry his holy leisure We are bound but the Lord is hee whether he will answer us or no yet we murmur if God come not in at our beck we are always in haste if in any danger and want any relief we cry how long And shall God stand waiting till we turn from our evil ways If any cry how long God may as he doth Ier. 13. 27. when shall it once be 4. It is â—…ase self-love when we can be content to dishonour God longer provided that at length we may be saved Shall I say that this is to preferr our Salvation before God No but it is to preferr our sins before God And it shews that we are not willing to part with sin upon reasons of Duty or any real inclination of heart towards God but onely upon reasons of Interest that we may be saved yea never to part with it at all if you might have your wills Not but that a man may and ought to eye rewards and punishments It is part of the exercise of our saith to eye the reward and also to eye the punishment but this manifests an inordinate respect to the reward when we would enjoy our personal happiness and so that he obtained at length we care not how God be disobeyed and dishonoured You do but in effect say to God thus Let me despise thy Commands and abuse thy Mercies a little longer then I will look after my Salvation when my Lusts are satisfied This is base self-love Christ did not redeem us onely that we might die well but that we might live well Not onely that we might be safe at last but glorify God here upon earth Not onely that we might enter into Heaven but do him service and that all our dayes Luke 1. 74. Being delivered out of the hands of our Enemies we might serve him without fear in holiness and righteousness all the days of our life 5. It is great Injustice and Injury to God who hath been too long kept out of his right already Oh look back how ungratefully have you spent all your â—…ormer time too much time hath been spent already and you would delay longer 1 Pet. 4. 3. The time past may more then suffice to have wrought the will of the Gentiles c. It 's enough and should be more then enough and now you should not stay a moment As those that have delayed their journey when they begin and set out mend their pace that they may redeem their time and accomplish their journey so should we for the time past is more than enough to be spent in worldly vanity and carnal excess Rom. 13. 12 13 14. It 's high time to awake out of Sin God hath been encroached upon for a long time and that should and will be a grief of heart to you that you have not all this while acknowledged or paid your debt to your Lord. The thought of this should prevail with us the more because the payment of a debt to a man should not be delayed to put off a poor man till to morrow when thou hast it by thee Prov. 3. 28. And the wages of a Servant should not abide with us Lev. 19. 13. We
preference of Christ above other things Phil. 3. 7 8 9. I count all things loss for the excellency of the Knowledg of Christ c. Christ is apprehended as more necessary for the Soul it cometh to him under an apprehension of a deep want and with a broken-hearted sense of misery we are undone without him We are not so though we want or lose the World God can repair us here will at last save us without these things Luke 10. 42. but one thing is needfull Christ is esteemed more excellent the rarest Comforts of the World are but base things to his Grace but dung and dross in comparison not onely uncertain but vain and empty as to any real good Iob 27. 8. For what is the hope of the Hypocrite though he has gained when God taketh away his Soul Christ is more beneficial to a poor Sinner in him alone true Happiness is to be found therefore we must suffer any thing rather than offend our Saviour Rom. 8. 39. No Creature is able to separate us from the love of God in Christ Iesus our Lord. 2. No true Love Religion without self-denial in one kind or another is a Christianity of our own making not of Christs We call out the easie safe part of Religion and then we call this love to God and love to Christ. No the true Christian love is to love God above all Now one branch of loving God above all is to part with things near and dear to us when God calleth us so to doe We must be contented to be crucified to the World with our Lord and Master Matth. 10. 37. He that loveth Father or Mother or Son or Daughter more than me is not worthy of me An underling love Christ will not like or accept 2. On this condition we possess and enjoy the good things of this World namely to part with them when God calleth us thereunto We are not absolute Owners but Tenants at will Haggai 2. 8. The silver is mine and the gold is mine saith the Lord of Hosts The absolute disposal of the Riches and Wealth of the World belongeth unto God who hath all these things with the power to dispose of them as he pleaseth Therefore he is to be eyed acknowledged and submitted unto in the ordering of our Lot and Portion Hos. 2. 9. I will return and take away my Corn in the time thereof my Wine in the season thereof and will recover my Wool and my Flax given to cover her nakedness God still retaineth the dominion of the Creatures in his own hand and we have but the Stewardship and Dispensation of them he will give and he will take away at his own pleasure They are deposited in our hands as a trust for which we are accountable therefore if God demand there should be an Act of voluntary submission and subjection on our part If we enjoy them as our own by an original right exclusive to God we are Usurpers but not just Possessors we have indeed a subordinate right to prevent the incroachment of our fellow Creatures but that is but such a right as a man hath in a Trust or a servant to his working Tools Surely God may dispose of his own as he will if we give it for God's Glory or lay out our wealth in his Service God's right must be owned 1 Chron. 29. 14. For all things come of thee and of thine own have we given thee If God take it away by immediate Providence it was his own Iob 1. 21. The Lord gave and the Lord hath taken away if by men if we lose any thing for God it is his own that we lose 3. Our gain in Christ is more than our loss in the World both here and hereafter So his promise Mark 10. 29 30. Verily I say unto you there is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the gospels but he shall receive an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions and in the world to come eternal Life Our Religion promiseth us Spiritual recompence in this World and Eternal in the other but exempteth us not from Persecutions He that hath an heart to quit any thing for Christ shall have it abundantly recompensed in the world with a reward much greater in value and worth than that which he hath forsaken sometimes more and better in the same kind as Iob's estate was doubled and Valentinian that left the place of a Tribune or Captain of Souldiers for his conscience and got that of an Emperour If not this he giveth them a greater portion of his Spirit and the Graces thereof more peace of Conscience and joy in the Holy Ghost and this is an hundred fold better than all that we lose Now this we have with persecution Iohn 16. 33. These things have I spoken unto you that in me you might have peace in the World you shall have Tribulation But then for the World to come then all shall be abundantly made up to us in Eternal Life when we shall reign with Christ in his heavenly Kingdom This is all in all to a Christian that which is lost for God is not lost Surely in Heaven we shall have far better things than we lose here 4. Because the wicked never overcome but when they foil us of our Innocency Zeal and Courage The victory of a Christian doth not consist in not suffering or not fighting but in keeping that which we fight for a Christian is more than a Conqueror Rom. 8. 37. Scias hominem Christo deditum mori posse vinci non posse He may lose goods lose life yet still he overcomes whilst he is faithfull to his Duty Those that were as Sheep appointed to the slaughter and killed all the day long they were oppressed and kept under yet were more than Conquerors The way to conquer is by Patience and Zeal though we be trodden down and ruined not by getting the best of opposite factions but by keeping a good Conscience and Patience and Contentedness in sufferings If God be honoured if the Kingdom of Christ be advanced by our sufferings we are victorious Rev. 12. 11. They overcame by the blood of the Lamb and by the word of their Testimony and they loved not their lives unto the death That is an overcoming indeed to dye in the quarrel and be the more glorious Conquerors As long as a Christian keepeth the faith whatever he loses in the contest he has the best of it 2 Tim. 4. 7. I have fought a good fight I have finished my course I have kept the faith c. Our victory is not to be measured by our Prosperity and Adversity but our faithful adherence to God though the Devil and his Instruments get their will over our bodies and bodily interests yet if he get not his will over our Souls we conquer and
Prayers should be mingled with a thankful sense and acknowledgment of his mercies Psal. 4. 6. In every thing let your requests and supplications be made known with thanksgiving Do not come onely in a complaining way Col. 4. 2. Continue in Prayer and watch in the same with Thanksgiving They are not holy requests unless we acknowledge what he hath done for us as well as desire him to do more Nothing more usual than to come in our necessities to seek help but we do not return when we have received help and relief to give thanks When our turn is served we neglect God Wants urge us more than Blessings our Interest swayeth us more than Duty As a dog swalloweth every bit that is cast to him and still looketh for more We swallow whatever the bounty of God casteth out to us without thanks and when we need again we would have more and though warm in Petitions yet cold rare unfrequent in gratulations It is not onely against Scripture but against Nature Ethnicks abhor the ungrateful that were still receiving but forgetting to give thanks It is against justice to seek help of God and when we have it to make no more mention of God than if we had it from our selves It is against Truth we make many promises in our affliction but forget all when well at ease 3. God either takes away or blasts the Mercies which we are not thankful for Sometimes he taketh them from us Hos. 2. 8 9. I will take away my Corn in the time thereof and my Wine in the season thereof and I will recover my Wool and Flax why She doth not know that I gave her Corn and Wine and Oyl and gave her Silver and Gold Where his kindness is not taken notice of nor his hand seen and acknowledged he will take his benefits to himself again We know not the value of Mercies so much by their worth as by their want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A thing too near the eye cannot be seen God must set things at a distance to make us value them If he take them not away yet many times he blasts them as to their natural use Mal. 2. 2. And if you will not hear and if you will not lay it to heart to give glory to my name saith the Lord of Hâ—…sts I will even send a curse upon you and I will curse your blessings yea I have cursed them already because you do not lay it to heart The Creature is a deaf-nut when we come to crack it we have not the natural blessing as to health strength and chearfulness Acts 14. 17. or if Food yet not gladness of heart with it Or we have not the sanctified use it is not a mercy that leadeth us to God A thing is sanctified when it is à bono in bonum if it cometh from God and leadeth us to God 1 Cor. 3. 22 23. All things are yours whether Paul or Apollo or Cephas or the World or Life or Death or things present or things to come all are yours for you are Christs and Christ is Gods You have a covenant right an holy use 4. Bless him for favours received and you shall have more Thanksgiving is the kindly way of Petitioning and the more thankful for Mercies the more they are increased upon us Vapours drawn up from the Earth return in showrs to the Earth again The Sea poureth out its fulness into the Rivers and all Rivers return into the Sea from whence they came Psal. 67. 5 6. Let the People praise thee O God yea let all the People praise thee Then shall the Earth yield her increase and God even our own God shall bless us When Springs lye low we pour a little water into the Pump not to enrich the Fountain but to bring up more for our selves It is not onely true of outward increase but of Spiritual also Col. 2. 7. Be ye rooted in the Faith and abound therein with thanksgiving If we give thanks for so much Grace as we have already received it is the way to increase our store We thrive no more get no more victory over our corruptions because we do no more give thanks 5. When God's common Mercies are well observed or well improved it fits us for acts of more special kindness In the story of the Lepers Luke 17. 19. thy Faith hath made thee whole he met not onely with a bodily cure but a Soul cure Luke 16. 11. If therefore ye have not been faithful in the unrighteous Mammon who will commit to your trust the true riches When we suspect a vessel leaketh we try it with Water before we fill it with Wine You are upon your tryal be thankful for less God will give you more Means or Directions 1. Heighten all the Mercies you have by all the circumstances necessary to be considered by the nature and kind of them spiritual Eternal Blessings first the greatest Mercies deserve greatest acknowledgment Eph. 1. 3. Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ Christs Spirit Pardon of sins Heaven the way of Salvation known accepted and the things of the World as subordinate helps Luke 10. 20. Notwithstanding in this rejoyce not that the Spirits are subject to you but rather rejoyce because your names are written in Heaven Then consider your sense in the want of Mercies what high thoughts had you then of them The Mercies are the same when you have them and when you want them onely your apprehensions are greater if affectionately begg'd they must be affectionately acknowledged else you are a Hypocrite either in the supplication or gratulation Consider the Person giving God so high and glorious A small remembrance from a great Prince no way obliged no way needing me to whom I can be no way profitable a small kindness melts us a gift of a few pounds a little parcel of land Do I court him and observe him There is less reason why God should abase himself to look upon us or concern himself in us Psal. 113. 6. He humbleth himself to behold the things that are in Heaven and in the Earth We have all things from him Consider the Person receiving so unworthy Gen. 32. 10. I am not worthy of the least of all the mercies and of all the truth which thou hast shewed unto thy servant 2 Sam. 7. 19. Who am I O Lord God and what is my house that thou hast brought me hitherto Consider the season in our greatest extremity is Gods opportunity Gen. 22. 14. In the mount of the Lord it shall be seen when the knife was at the throat of his Son 2 Cor. 1. 9 10. We had the sentence of death in our selves that we should not trust in our selves but in God which raised the dead who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us Consider the end and
right and that thou in faithfulness hast afflicted me or good eternal 2 Cor. 4. 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Use 1. For Information That God's Righteous Judgments are matter of Praise and Thanksgiving an Angel is brought in speaking Revel 16. 5. Thou art righteous O Lord which art and wast and shalt be because thou hast judged thus Indeed the formal object of Thanksgiving and Praise is some benefit Psalm 135. 3. Praise the Lord for the Lord is good We praise God for his Judgments because they are just and right we praise God for his Mercies not onely because they are just and equal but comfortable and beneficial to us and so a double ground of Thanksgiving Use 2. For Reproof That we make more noise of a little trouble than we do of a thousand Benefits that remain with us We fret and complain and manifest the impatiency of the Flesh like a great Machine or Carriage if one Pin be out of order all stoppeth or one Member hurt though all the rest of the Body be sound or as Haman the favours of a great King pleasures of a luxurious Court all this availeth him nothing as long as Mordecai was in the gate Esther 5. 13. notwithstanding his Riches Honours multitude of Children great Offices this damped all his joy Mal. 1. 2. I have loved you saith the Lord yet ye say wherein hast thou loved us non quod habet numerat c. Oh let us check this complaining Spirit let us consider what is left not what God hath taken away what we may or shall have not what we now want what God is and will be to his People though we see little or nothing in the Creature 3 Doct. That an heart deeply affected with God's Providence will take all occasions to praise and give thanks 1. It is certain that our whole Life should be a real expression of Thankfulness to God The Life of a Christian is a life of Love and Praise an Hymn to God 1 Pet. 2. 9. But ye are a chosen Generation a royal Priesthood an holy Nation a peculiar People that ye should shew forth the praises of him who hath called you out of darkness into his marvellous Light Christianity is a Confession the visible acting of Godliness is a part of this Confession we are all saved as Confessors or Martyrs Now the Confession is made both in Word and Deed. 2. There are special occasions of Thanksgiving and Praise to God as the Apostle bids Timothy preach 2 Tim. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in season out of season meaning thereby that he should not onely take ordinary occasions but extraordinary he should make an opportunity where he found none So we should press Christians to praise God not onely in solemn Duties when the Saints meet together to praise but extraordinarily redeem time for this blessed Work yea interrupt our lawfull sleep and repose to find frequent vacancies for so necessary a Duty as the lauding and magnifying of God's Mercy 3. As for rising up at Midnight we can neither enforce it as a Duty upon you nor yet can we condemn it 'T was an act of heroical Zeal in David who imployed his time waking to the honour of God which others spent in sleeping and we reade that Paul and Silas sang praises at midnight Acts 16. 25. though then in the Stocks and they had been scourged the day before And it is said Iob 25. 10. None saith where is God my maker who giveth songs in the night that is giveth matter of praise if we wake in the night And David saith elsewhere Psalm 42. 8. The Lord will command his loving kindness in the day time and in the night his song shall be with me day and night he would be filled with a sense of Gods Love and with Songs of Praise Therefore we cannot condemn this but must highly commend it Let men praise God at any time and the more they deny themselves to doe it the more commendable is the Action yet we cannot enforce it upon you as a necessary Duty as the Papists build their nocturnal Devotions upon it That which we disprove in them is that those Hours instituted by men they make necessary that they direct their Prayers to Saints and Angels which should onely be to God that they mingle them with superstitious Ceremonies and Observances that they pray and sing in an unknown Tongue without Devotion appropriating it to a certain sort of men to Clerks for their gain with an opinion of merit The Primitive Christians had their Hymnos antelucanos but in Persecution their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clem. Alex. but what is this to superstitious night services 4. Though we cannot enforce the particular observance upon you yet there are many notable Lessons to be drawn from David's practice 1. The ardency of his Devotion or his earnest desire to praise God at midnight then when sleep doth most invade us then he would rise up His Heart was so set upon the praising of God and the sense of his righteous Providence did so affect him and urge him or excite him to this duty that he would not onely imploy himself in this work in the day time and so shew his love to God but he would rise out of his bed to worship God and celebrate his Praise That which hindreth the sleep of ordinary men is either the cares of this world the impatient resentment of injuries or the sting of an evil Consciencâ—… these keep others waking but David was awaked by a desire to praise God no hour is unseasonable to a gracious heart he is expressing his affection to God when others take their rest Thus we read of our Lord Christ that he spent whole nights in Prayer Luke 16. 12. It is said of the glorified Saints in Heaven that they praise God continually Rev. 7. 15. They are before the Throne of God and serve him day and night in his Temple and he that sitteth on the Throne shall dwell among them Now holy men though much hindered by their bodily necessities yet they will come as near as present frailty will permit we often times beg in the day with some fervency of Prayer and Praise but we faint ere even 2. His sincerity seen in his secrecy David would profess his faith in God when he had no witness by him at midnight then no hazard of ostentation It was a secret chearfulness and delighting in God when alone he could have no respect to the applause of men but onely to approve himself to God who seeth in secret See Christ's direction Matth. 6. 6. But thou when thou prayest enter into thy closet and when thou hast shut thy door pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly his own practice Mark 1. 35. Rising early in the morning he
Recreations when and how to pray what time for our Callings what for Worship when to speak when to hold our peace when to praise and when to reprove how to give and how to take when to scatter when to keep back or withhold and to order all things aright requireth a sound Judgment that we carry our selves with that gravity and seriousness that exactness and tenderness that we may keep up the Majesty of Religion and all the World may know that he is wise by whose Counsel we are guided But alas where this sound Judgment and Discretion is wanting we shall soon offend and transgress the Laws of Piety Charity Justice Sobriety Piety and Godliness will not be orderly we shall either be guilty of a prophane neglect of that course of Duty that is necessary to keep in the Life of Grace or turn Religion into a sowre Superstition and rigorous course of Observances Charity will not be orderly we shall give to wastfulness or withhold more than is meet to the scandal or prejudice of the World towards Religion Not perform Justice we shall govern to God's dishonour obey to his wrong punish with too much severity or forbear with too much lenity our Reproofs will be Reproaches our Praises Flattery Sobriety will not be orderly we shall deny our selves our necessary Comforts or use them as an occasion to the Flesh either afflict the Body and make our selves unserviceable or wrong the Soul and burden and oppress it with vain Delights In short even the higher Acts of Religion will degenerate our Fear will be turned into Desperation or our Hope into Presumption our Faith will be a light Credulity or our search after Truth will turn into a flat Scepticism or Irresolution our Patience will be Stupidness or our Constancy Obstinacy we shall either slight the hand of God or faint under it so that there is need of good Judgment and Knowledge to guide us in all our ways 2. Why this is so earnestly to be sought of God the thing is evident from what is said already but farther 1. Because this is a great defect in most Christians who have many times good Affections but no Prudence to guide and order them they are indeed all Affection but no Judgment have a Zeal but without Knowledg Rom. 10. 3. Zeal should be like Fire which is not onely fervidus but lucidus hot but bright a blind Horse may be full of Mettle but he is ever and anon stumbling Oh then should we not earnestly seek of God good Knowledge and Judgment the Spirit of God knoweth what is best for us in the Scriptures he hath endited Prayers Phil. 1. 9. This I pray that your Love may abound more and more in Knowledge and in all Iudgment That our Love and Zeal should have a proportionable measure of Knowledge and Judgment going along with it And Colos. 1. 9. That ye may be filled with the Knowledge of his Will in all Wisdome and spiritual Understanding And again Colos. 3. 16. Let the word of God dwell in you richly in all wisdome These places shew that it is not enough to have warm Affections but we must have a clear and a sound Mind 2. The Mischief which ariseth from this Defect is so great to themselves to others and the Church of God 1. To themselves 1. Without the distinguishing or discerning act of Judgment how apt are we to be misled and deceived they that cannot distinguish Meats will soon eat what is unwholsome so if we have not a Judgment to approve things that are Excellent and disapprove the contrary our Fancies will deceive us for they are taken with every slight appearance as Eve was deceived by the Fruit because it was fair to see to Gen. 3. 6. with 2 Cor. 11. 3. For I fear lest by any means as the Serpent beguiled Eve through his subtilty so your minds should be corrupted from the simplicity that is in Christ. Our Affections will deceive us for they judge by Interest and profit not Duty and Conscience The Affections are easily bribed by those bastard goods of Pleasure Honour and Profit 2 Cor. 4. 4. In whom the God of this world hath blinded the minds of them which believe not The consent of the World will deceive us for they may conspire in Errour and Rebellion against God and are usually the opposite party against God Rom. 12. 2. And be not conformed to this world but be ye transformed by the renewing of your minds Good men may deceive us true and faithfull Ministers may erre both in Doctrine and Manners as the old Prophet seduced the young one to his own Destruction 1 Kings 13. 18. He said unto him I am a Prophet also and an Angel spake unto me by the word of the Lord saying Bring him back with thee into thy house that he may eat bread and drink water But he lied unto him In what a wofull plight then are Christians if they have not a Judgment and a Test to tast Doctrines and try things as the Mouth tasteth Meats how easily shall we take good for evil and evil for good condemning that which God approveth and approving that which God condemneth 2. Without the determining Act of Judgment how fickle and irresolute shall we be either in the Profession or in the Practice of Godliness Many Mens Religion lasts but for a pang it cometh upon them now and then it is not their constant frame and constitution For want of this purpose and resolute peremptory decree for the Profession of Godliness there is an uncertainty levity and wavering in Religion Men take up Opinions lightly and leave them as lightly again Light Chaff is carried about with every wind Eph. 4 14. That we henceforth be no more Children tossed to and fro and carried about with every wind of Doctrine by the slight of men and cunning craftiness whereby they lie in wait to deceive If we receive the Truth upon the credit of men we may be led off again and we shall be ready to stagger when Persecution cometh especially if we see those men from whom we have learned the Truth fall away if we have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stedfastness of our own 2 Pet. 3. 17. Beware lest ye also being led away by the errour of the wicked fall from your own stedfastness Men should have a stedfastness proper to themselves not stand by the stedfastness of another the examples of others the countenance or applause of the World or the Opinion of good men but convincing Reason by which their Minds may be inlightened and their Judgments set for God So for Practice we are off and on unstable in all our ways why because we content our selves with some good Motions before we have brought our hearts to this Conclusion to choose God for our Portion and to cleave to him all in hast they will be religious but suddain imperfect Motions may be easily laid aside and given over by contrary
and suitable Object to our Souls in him is nothing but good God is Goodness it self he is one that has deserved your Love and will satisfy and reward your Love All the good we have in an Ordinance it is from him and to lead up our Souls to him Our business now is to love God who loved us first 1 John 4. 19. to love him by devoting our selves to him and to consecrate our all to his Service 4. To desire more communion with him and to long after the blessed Fruition of him when God shall be all in all not onely be chief but all When we shall perfectly injoy the Infinite God when the Chiefest Good will give us the greatest Blessings and an Infinite Eternal God will give us a far more exceeding and eternal weight of Glory the Word Sacraments and Prayer convey but little to you in comparison of that when God is Object and Means and all things The Soul is then all for Christ and Christ all for the Soul Your whole employment is to love him live upon him Here we give away some of our Love some of our Thoughts and Affections on other things Christ is crowded hath not room to lay forth the glory of his Grace but there is full scope to doe it SERMON LXXVIII PSAL. CXIX 68. Teach me thy Statutes SECONDLY We come to David's Petition Teach me thy Statutes which I shall be brief in because it doth often occur in the Verses of this Psalm David's Petition is to understand the Word that he might keep it Teaching bringeth us under the power of what is taught and increaseth Sanctification both in heart and life as well as illumination or information Doctr. One chief thing which they that believe and have a sufficient apprehension of God's Goodness should seek of him in this world is Understanding and keeping the way of Salvation This Request is inforced out of the former Title and Compellation 1. Because the saving Knowledge of his Will is one principal effect of his Bounty and Beneficence As he sheweth love to Man above other Creatures in that he gave him such a Life as was Light Iohn 1. 4. that is had Reason and Understanding joyned with it so to his People above other men that he hath given them a saving Knowledge of the way of Salvation since Sin Psalm 25. 8. Good and upright is the Lord he will teach Sinners the way 'T is a great discovery of God's Goodness that he will teach Sinners a Favour not vouchsafed to the faln Angels 't is more than if he gave us the Wealth of the whole World that will not conduce to such an high use and purpose as this More of his good-will and special Love is seen in this to teach us the way how to enjoy him Eternal Life is begun by this saving Knowledge Iohn 17. 3. And this is Life eternal that they might know thee the onely true God and Iesus Christ whom thou hast sent 2. This is one principal way whereby we shew our sense of God's Goodness That 's a true apprehension of God's Goodness which giveth us Confidence and Hope of the saving Fruits of it When the oftner we think of it the more of Sanctification we seek to draw from this Fountain of Goodness That is an idle Speculation that doth not beget Trust an empty Praise a meer Compliment that doth not produce a real Confidence in God that he will give us spiritual Blessings when we heartily desire them True Knowledge of God's Name breedeth Trust Psal. 9. 10. They that know thy Name will put their trust in thee and more particularly for this kind of Benefit 'T is a general encouragement Matth. 7. 11. If ye then being evil know how to give good gifts to your Children how much more shall your Father which is in Heaven give good things to them that ask him but 't is limited to the Spirit Luke 11. 13. If ye being evil know how to give good gifts to your Children how much more shall your heavenly Father give the Spirit to them that ask it Without this Faith there is no Commerce with God 3. 'T is an Argument of the good temper of our Souls not to serve our carnal turns but promote the welfare of our Souls when we would enjoy and improve the Goodness of God to get this Benefit 1. They are affected according to the value of the thing Of all the Fruits of God's Goodness which an holy Man would crave for himself and challenge for his Portion this he thinketh fittest to be sought sanctifying Grace to understand and keep the Law If this be not the only yet 't is the chiefest Benefit which they desire in the World For other things let God deale with them as he will but they value this among the greatest things which God bestoweth on Mankind Observe here how much the Spirit of God's Children differeth from the Spirit of the World they account God hath dealt well with them when he bestoweth upon them Wealth and Honour Psalm 4. 6. Who will shew us any good but the other desire Grace to know God's Will and to serve and please him there is the thing they desire and seek after as suiting their temper and constitution of Soul A Man is known by his desires as the temper of his Body by his Pulse 2. They would not willingly sin against God either out of ignorance or perverse affections therefore if God will direct them and assist them in the work of Obedience their great care and trouble is over 'T is a good sign that a man hath a simple honest Spirit when there is rooted in his heart a fear to offend God and a care to please him He may erre in many things but God accepts him as long as seeking Knowledge in order to Obedience Eph. 5. 15 16 17. All that God requireth both for matter and manner is that we would not comply with Sin seeing the time is evil and full of Snares we should not be unwise in point of Duty 3. They have an holy Jealousy of themselves David desired to use every Condition well whether he were in Prosperity or Trouble The Context speaketh of Afflictions that were sanctified but a new Condition might bring on a new Alteration in the Soul Prosperity would make him forget God and Trouble overwhelm him if God did not teach him In what state soever we be we must desire to be taught of God otherwise we shall faile Phil. 4. 11 12. For I have learned in whatsoever state I am therewith to be content I know how to be abased and how to abound every-where and in all things I am instructed Unless the Lord guide us we shall be as Ephraim was a Cake not turned Hos. 7. 8. baked but on one side quite dough and raw on the other side faile in the next Condition though passed over one well 4. A Sense of the Creatures Mutability Comparing it with the former Verse I observe that
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
better in its self There was reason for his esteem and choice Many will say 't is better in its self but David saith 't is better to me Let us explain these Circumstances as they are laid 1. The things compared 1. On the one side there is the Law of God's Mouth 't is God's own Word and we should be as sure of it as if we had heard him utter it and pronounce it with his own Mouth or had received it immediately by Oracle from him And indeed that is one way to raise this esteem 1 Thess. 2. 13. Receiving it not as the word of men but as it is in truth the word of God which worketh effectually in you that believe In the Word we must consider two things the Authority of it and the Ministry of it if we consider the Authority of it so it cometh from God's Mouth if we consider the Ministry of it so it cometh by Man's Mouth for he speaketh to us by Men 2 Pet. 1. 21. Holy men spake as they were moved by the Holy Ghost If we look to the Ministry onely and not to the Authority we are in danger to slight it certainly shall not profit by it Many doe so as Samuel thought Eli called him when it was the Lord 1 Sam. 3. 7 8. but when we consider who is the Authour of it then it calleth for our reverence and regard 2. On the other side thousands of gold and silver Where Wealth is set out 1. By the species and kind of it Gold and Silver Gold for hoarding and portage Silver for present commerce 2. The quantity thousands that is thousands of pieces as that addition is used Psalm 68. 30. They shall submit themselves with pieces of silver or Talents as the Chaldee Paraphrase expoundeth it Money answereth all things Eccles. 10. 19. it can command all things in the World as the great Instrument of Commerce 2. The value and preference of the one above the other 't is better and 't is better to me 'T is better in its self that noteth the intrinsick worth of the Word 't is better to me that implieth his own esteem and choice To say in the general onely 't is better implieth but a speculative Approbation which may be in carnal Men Rom. 2. 18. And approvest the things that are more excellent but to say 't is better to me implieth a practical Esteem which is proper onely to the Regenerate 'T is more dear precious and sweet to them than the greatest Treasure Could we have such an holy Affection to the Word and say also to me and to me we should thrive more in a course of Godliness For a man is carried on powerfully by his Choice and Esteem his Actions are governed and determined by it Doctr. The Word of God is dearer to a gracious heart than all the Riches in the World Let me bring Proofs Psalm 19. 10. More to be desired are they than gold yea than much fine gold So speaking of spiritual Wisdome which is onely to be had by the Word of God he saith Prov. 3. 14. That the Merchandise thereof is better than the Merchandise of silver and the gain thereof than fine gold So Prov. 8. 11. For Wisdome is better than Rubies and all the things which are to be desired are not to be compared with it These Expressions are frequently used because the greatest part of Mankind is miserably bewitched with the desire of Riches but God's Children are otherwise affected they have a better Treasure Let me prove two things 1. That the Word of God and the benefit that we get by it is better than thousands of Gold and Silver 2. That the Children of God do so esteem it Both must be proved the one to shew the worth and excellency of the Word the other to shew the gracious Disposition of the hearts of God's Children There is no question but that if these things were well weighed the Law of God's Mouth and thousands of Gold and Silver we should find there is a great inequality between them but all men have not a judgment to choose that which is most worthy Many take glass Beads for Jewels and prefer Toyes and Trifles before a solid Good Gold and Silver draw the Hearts of all men to them and their Affections blind their Judgment and then though the Weights be equal if the Ballances be not equal wrong will be done We do not weigh things with an equal Ballance but consider them with a prejudiced Mind and an Heart biassed and prepossessed with worldly Inclinations I. First then for the things themselves surely Gold and Silver which is digged out of the bowels of the Earth is not worthy to be compared with the Law that cometh out of the Mouth of God if you compare the Nature Use and Duration of these Benefits that you have by the one and the other you will see a vast difference 1. The Nature the Notion of Riches is abundance of valuable things Now there are true Riches and counterfeit Riches which have but the resemblance and shew The true Riches is spoken of Luke 16. 11. and is opposed to that Mammon and Pelf which the World doateth upon Grace giveth us the true Riches and Wealth 'T is good to state what are the true Riches and the false The more abundance of truely valuable Things a man hath the more he hath of true Riches a Child counteth himself rich when he hath a great many Pins and Points and Cherry-stones for those suit his childish Age and Fancy A worldly Man counteth himself rich when he hath Gold and Silver in great store by him or Lands and Heritages or Bills and Bonds but a Child of God counteth himself rich when he hath God for his Portion Christ to his Redeemer and the Spirit for his Guide Sanctifier and Comforter which is as much above a carnal Man's Estate in the World as a carnal Man's Estate is above a Child's Toyes and Trifles yea infinitely more Well then surely the Word of God will make us rich because it revealeth God to be our God according to our Necessity and Capacity Psalm 16. 5 6. The Lord is my Portion I have a goodly Heritage and it revealeth unsearchable Riches of Grace in Christ Eph. 2. 7. Eph. 3. 8. pardon of Sins and Life eternal They that have Christ want nothing but are compleatly happy So for the Spirit what are all the Riches of the World to those Treasures of Knowledge Comfort and Holiness which we have by the Spirit What is in one Evangelist He will give his holy Spirit to them that ask him Luke 11. 13. is in another Matth. 7. 11. He will give good things to them that ask him The Spirit is instead of all good things so that the Word is able to enrich a man more than all the Wealth of the World can It giveth us abundance and abundance of better things so that a man is not absolutely poor that wants Gold
beast maketh its moan when 't is in pain But much more will his compassion shew it self to his people when they bemoan themselves in a spiritual manner Ier. 31. 18. 20. I have heard Ephraim bemoaning himself what then My bowels are troubled for him I will surely have mercy upon him saith the Lord. When Ephraim was bewailing his sins God taketh notice of it and returneth an answer full of fatherly affection that he would surely shew him mercy Gods compassion proceedeth from Love as the cause and produceth Relief as the effect Secondly The next word is Kindness that noteth the bounty of God or his free inclination to doe good without our merit and against our merit The cause is not in us but himself We draw an ill picture of God in our mind as always angry and ready to destroy No! The Lord is kind and that many times to the unthankfull and to the evil Luke 6. 35. We should all inlarge our thoughts more about Gods mercifull Nature that we may love him more that we may not keep off from him As long as we think he delighteth in the Creatures misery or seeketh occasions of man's ruine and destruction God is made hatefull No! You must conceive of him as one that is kind that doth not afflict willingly nor grieve the Children of men Lam. 3. 33. but is ready to doe good upon all occasions We need not fear any hurt from God but what we willingly bring upon our selves He destroyeth not humble Souls that lie at his feet and would have mercy upon his own terms Secondly What incouragement this is to the people of God 1. 'T is an incouragement because the object of mercy is misery Mercy is favour shewed to a miserable person Now the more sense of our misery especially of our true misery which is sin the greater hopes So that the broken-hearted are more capable of his mercy than others are God will revive the spirit of the contrite ones â—…sa 57. 15 16 17. He taketh care to comfort them and to look after them what ever be neglected Isa. 60. 2. None are so apt to presume of mercy as the careless nor none less capable of mercy or more deserve judgment While we make nothing of sin 't is easy to believe mercy In a time of peace sin is nothing Vanity and Carnality nothing a negligent course of profession nothing vain talk idle mispence of time pleasing the Flesh with all it craveth is nothing and there needeth no such niceness and strictness God is mercifull but when the conscience is awakened and we see our actions with their due aggravations especially at the hour of death and when earthly comforts fail then 't is hard to believe Gods mercy Sin is a blacker thing than they did imagine and they find it another manner of thing than ever they thought of and the same unbelief that now weakens their faith about their Duty and what belongeth to their Duty doth now weaken their faith about their comfort and what belongeth to their comfort Those that now question precepts will then question promises Well then the careless and negligent are not capable objects of the tenders of mercy but the sensible and the contrite and the serious these are the fittest objects though they think themselves farthest off from mercy Those that have a deep sense of their own unworthiness most see a need of mercy and most admire mercy Gen. 32. 10. They see that mercy doth all that there is somewhat of the pity and kindness of God in all things vouchsafed They apprehend they are alwayes in some necessity or in some dependance and they are unworthy and that it is at Gods mercy to continue or take away any comfort they have Health Liberty Strength all is dipt in mercy continued in mercy restored at mercy Secondly It is an incouragement to us because the Scripture saith so much of this mercy in God Id agit tota Scriptura ut credamus in Deum saith Luther 't is natural to him 1 Cor. 1. 3. The father of mercies not Pater ultionum but misericordiarum he is as just as he is mercifull but he delighteth in the exercise of one attribute more than the other Micah 7. 18. The other his strange work There is a fulness and plenty abundant mercy 1 Pet. 1. 3. and Psal. 51. 1. According to the multitude of thy tender mercies Our wants are many and so are our sins onely plentifull mercy can supply and overcome them They are tender mercies compared with those of a Father and Mother Of a Father Psal. 103. 13. As a Father pitieth his Children so doth the Lord pity those that fear him We need not much intreat a Father to pity his Child in misery An earthly Father may be ignorant of our misery as Iacob in Iosephs case an earthly Father pitieth foolishly but God wisely when 't is most for our benefit An earthly Fathers pity may goe no farther than affection and cannot always help his Children and relieve their misery But God as he is Metaphorically said to have the affection so he hath an alsufficient power to remove any evil present or avert that which is imminent With that of a Mother Isa. 49. 15. Can a Woman forget her sucking Child that she should not have compassion on the Son of her Womb yea they may forget yet I will not forget thee saith the Lord. In the general passions in Females are more vehement especially in humane Creatures the Mother expresseth the greatest tenderness and largeness of love God hath the Wisdome of a Father and Bowels of a Mother Mark 'T is not to an adopted Child but to her own Son her sucking Child that hangeth on her Breast cannot subsist without the Mothers care Mothers are wont to be most chary and tenderly affected towards them poor helpless Infants and Children that cannot shift for themselves Nature hath impressed this disposition on them Suppose some of them should be so unnaturall as to forget their sucking Babes which is a case rare to be found yet I will not forget you saith the Lord. They are durable compassions his compassions fail not Lam. 3. 22. They are continual mercies supplying daily wants pardoning daily failings bestowing daily mercies Oh that the miserable and the wretched those that find themselves so could believe this and plead this and cast themselves in the arms of this mercifull Father Surely the Penitent are not more ready to ask than he to give Therefore let us come boldly to the Throne of Grace Heb. 4. 16. Let not our Sins keep us from him our Misery rather than our Worthiness is an object of his mercy Thirdly His mercy is more to his People than to others There is a general mercy and a special mercy 1. There is a general mercy by which God sustaineth and helpeth any Creature that is in misery especially man so Christ calleth him mercifull as he sheweth himself kind to the unthankfull and evil
and Troubles but have much peace and quietness of spirit in believing Rom. 15. 13. Now the God of all hope fill you with all joy and peace in believing 3. As Peace exceedeth Consolation so doth Joy exceed Peace and begets a more notable sense of it self in the Soul In Peace all things are quiet so as we feel no anxious tossings of mind no gripes and fears of an accusing Conscience but in Joy true Joy more some lively motions of heart accompanied with a more lively pleasure and delight In Peace the Soul is in such a condition as the Body is when nothing paineth us but in Joy as when the corporeal Senses are mightily moved with such things as delight and please them as at a Feast the Soul is filled with perpetual suavities so great many times as cannot be told 1 Pet. 1. 8. Ioy unspeakable and full of glory Well then This is Comfort if you consider it with respect to the sense of God's Love or the hopes of glory such a lightning and easing of the heart as sheweth it self in alacrity in God's service and courage in Tribulations 1. These Comforts though not absolutely necessary to Salvation yet conduce much to the well-being of a Christian and therefore not to be despised 'T is as Oyl to the Wheels Iob. 15. 11. If neglected and not sought after with earnest diligence they are despised which cannot be without great sin 2. It follows after holiness as heat doth fire The Oyl of grace will breed the Oyl of gladness There are certain spiritual Pleasures which do attend a course of Obedience Holiness is our work Comfort our reward Holiness is God's due Comfort our profit and interest Acts 9. 31. Walked in the fear of God and comfort of the Holy Ghost Grace carrieth us out to honour God Love to him breedeth Comfort 'T is strange if it be not so there is some unusual impediment 3. Though our main Comfort be in Heaven yet whilst we are here in the world we have some foregoing Consolation as an earnest and pledge of more to ensue and as the solace of our Pilgrimage Psal. 117. 54. Here is not onely the offer but the sealing of Pardon and Peace to the Soul 4. Comfort is more needfull at some time than at others and God dispenseth it suitably to our tryals necessities and wants In great Afflictions and Temptations there is a larger allowance because they need greater Comforts 2 Cor. 1. 5. a drop of Honey is not enough to sweeten a Hogshead of Vinegar The Lord reserveth the Comforts of his Spirit for such a time The more humble and frequent in Prayer Grace is more exercised drawn forth into the view of Conscience 2. Comfort is to be asked of God for 't is his proper gift 'T is his Name The God of all Comfort 2 Cor. 1. 3. and 2 Cor. 7. 6. The God that comforteth those that are cast down 'T is well that our Comforts are in the hand of God we should have little of it if it were in the disposal of the Creature Consider 1. That natural Comforts are the gifts of God 1 Tim. 1. 17. He giveth us richly all things to enjoy and sets forth the bounds of our habitation where and how much we shall have and giveth and taketh these things at his pleasure raising up some from the Dunghill pulling down others from the Throne of Glory 1 Sam. 2. 7 8. That Prosperity may never be without a Curb nor Adversity without a Comfort God will acquaint the World with such Spectacles now and then All things are at his dispose 2. That moderate delight and contentment that we have in our earthly Blessings is his allowance The Creature without God is like a deaf Nut when we crack it we find nothing Eccl. 2. 24 25. and Eccl. 3. 13. 'T is the gift of God and 't is one of the chiefest earthly mercies that in this valley of Tears where we meet with so many causes of grief and sorrow we take comfort in any thing Without this a Crown of Gold will sit no easier than a Crown of Thorns upon the head of him that weareth it yea a Palace becomes a Prison and every place an Hell to us 'T is not abundance of Honour that makes a man happy but Comfort Luk. 12. 15. If God send leanness into the Soul or a spark of his wrath into the Conscience all is as the white of an Egg unsavory A secret Curse eateth out all the contentment of it He that liveth in a Cottage is happier than he that liveth in a Palace if he have Comfort there 3. For spiritual Comfort which ariseth either from the sense of his Love or the hope of Glory we cannot have one drop of it but from God His Spirit is called the Comforter All the World cannot give it if he doth not give it us He hath an immediate and soveraign power over the hearts of men if he frown nothing can support us When the Sun is gone all the Candles in the World cannot make it day We can procure our own sorrow quickly bu the onely can comfort us None but Divine comforts are Authentick 3. The means of conveying and procuring this comfort 1. The means of conveying it on Gods part is his word David pleadeth that where the remedy of his misery was discovered and offered We read often in this Psalm how David revived his comfort by the Word and Rom. 15. 4. Comfort of the Scriptures There is the matter of true spiritual comfort 1 Cor. 14. 31. That all may learn and all be comforted This follows from the former God is the God of comfort And we should not have the heart to come to him unless he had opened the way to him by his promise The World cannot give it to us Philosophy cannot The word of God can And this comfort is both strong and full for measure and matter 1. Matter There the Death of Christ is laid down as the foundation of comfort If we consider God as Holiness it self and we nothing but a mass of sin and corruption you will see there can be no reconciliation without satisfaction given Mercy must see Justice contented one Attribute must not destroy another Justice hath no loss 't is fully satisfied in Christ and that 's the ground of our comfort 2 Cor. 1. 3. There are the promises of deliverance protection support the liberties and privileges of Christians laid forth These are the breasts of comfort Isa. 66. Suck of these and be satisfied In short our great comforts are God's presence with us while we are in these Houses of Clay Our presence with God in his Palace of Glory 1 Thes. 4. 17 18. We shall ever be with the Lord. And comfort one another with these words Secondly The means on our part receiving the sweet effects of Gods mercy and word and that is Prayer We cannot have it without dealing with God in an humble manner Whatever God giveth he will
nor forsake thee And 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above that you are able to bear but will with the temptation also make a way to escape that you may be able to bear it To the eye of sense we are lost and gone and have no helper but God is never wholly gone Hagar set herself over against the Lad would not go too far from him God seems to throw us away but he keeps himself within sight he will not totally or finally forsake us 6. That God's usual way is by Contraries The Gospel-way to save is to lose Ioh. 16. 25. Mat. 16. 25. He that will save his life shall lose it and whosoever shall lose his life for my sake shall find it Ioseph was made a Slave that he may be made Governor of Egypt His Brethren sell him that they may worship him And he is cast into Prison that he may be preferred at Court Thus God by Shame bringeth to Honour by Misery to Happiness by Sorrow to Comfort and by Death to Life to teach us to hope against hope Rom. 4. 18. and to trust in him though he kill us Job 13. 15. For Death is ours as well as other things If Calamities shorten our lives they hasten our glory Persecution is the nearest way to Heaven in the eye of Faith and the Sword of the Enemy is but the Key to open the Prison doors and let out the Soul which hath long desired to be with Christ. 7. That 't is better to suffer than to sin In suffering the offence is done to us in sinning 't is done to God The evil of suffering is but for a moment the evil of sin for ever In suffering we lose the favor of men in sinning we hazard the favor of God Suffering bringeth inconveniency upon the Body but sinning upon the Soul The sinful estate is far worse than the afflicted Heb. 12. 28. The evil of Sufferings for the present the evil of Sin for afterwards 8. That Holiness Faith Meekness and Patience are better Treasures than any the world can take from us Certainly a Christian is to reckon himself by the inward man if he hath an healthy Soul he may the better dispense with a sickly Body 3d Epist. Iohn 2. If the inward man be renewed 2 Cor. 4. 16. If sore Troubles discover reality of Grace Sound and saving Faith discovered to the Soul is better worth than the worlds best gold 1 Pet. 1. 9. If carnal sense were not quickest and greatest we would judge so and not look to the sharpness of the affliction but to the improvement of it If the bitter water be made sweet if you be more godly wise and religious 't is enough Heb. 12. 11. No affliction for the present seemeth joyous but grievous nevertheless afterwards it yieldeth the peaceable fruit of righteousness to them that are exercised thereby If the loss of worldly comforts make us apply our selves to heavenly consolations if being disburdened of worldly incumbrances we go on in our way of serving God with more liberty and delight and when our dangers are greatest we draw near to God and adhere to him most closely and being persuaded of his love vigilancy and power with these and such kind of thoughts will a man be stocked who is with seriousness and delight conversant in the Scriptures and so will go on undisturbed in the course of his obedience 2 These things must be improved by meditation so saith David I will meditate on thy precepts 1. Sleepy Reason is unuseful to us and Truths lie hid in the heart without any efficacy or power till improved by deep serious and pressing thoughts Non-attendency is the bane of the world Mat. 13. 19. When any one heareth the word of the kingdom and understandeth it not then cometh the wicked one and catcheth away that which was sown in his heart Those invited to the Wedding Mat. 22. 5. made light of it Men will not suffer their minds so long to dwell upon holy things as to procure a good esteem of them then in seeing they see not and in hearing hear not as when you tell a man of a business whose mind is taken up about other things A sudden carrying a Candle thorough a Room giveth us not so full a survey of the Object as when you stand awhile beholding it A steady contemplation is a great advantage Attending is the cause of believing when we grow serious Acts 16. 14. Whose heart the Lord opened that she attended to the things spoken by Paul Acts 17. 11. And these were more noble than they of Thessalonica in that they received the word with all readiness of mind If People would often return to cosinder they would not be hardned in sin Psal. 4. 4. Commune with your own heart upon your beds Hagg. 1. 5. Now therefore thus saith the Lord of hosts consider your ways God's complaint was They would not consider his ways Job 34. 27. Isa. 1. 3. My people doth not consider Running thoughts never work upon us nor leave any durable impression like the glance of a Sun-beam or a Wave When the Soul is besieged by a constant battery of Truths it yieldeth but a mind scattered upon impertinent Vanities groweth not up to any considerable strength of faith or joy or comfort or holiness 2. God will not be served by the bie and at hap-hazard David taketh a resolution to study his duty The more deliberate our resolutions are the better Psal. 119. 59. I thought on my ways and turned my feet unto thy testimonies We shall never stumble upon a good course by chance Isa. 56. 4. And choose the things that please me Not take them upon some sudden motion but after mature and serious deliberation 3. To divert the mind from other things Afflictions and Troubles stir up a multitude of thoughts in us Psal. 94. 19. In the multitude of my thoughts Sometimes self-oppressing thoughts carking thoughts envious thoughts and repining at God's Providence the object of our trouble is ever before us Now there is no way to get rid of these but by exercising them upon better things Troubles make us concerned about matters of weight they employ our minds usefully which before were scattered to impertinent vanities Psal. 39. 3. My heart was hot within me whilest I was musing the fire burned That our minds may not be a prey to inordinate passions we pore upon the trouble and the heart is heated like an Oven stopped up and therefore keep the mind well employed 4. Frequent meditation keepeth our principles in view and memory We are apt to forget in our sorrows Heb. 12. 5. And ye have forgotten the consolation 'T is not ready at hand to support us in the time of Trouble A seasonable remembrance of Truths is a great relief to the Soul 't is the Spirit 's office 3 That Afflictions and Molestations have a great tendency and subserviency to promote and advance these
correction He made Iacob and Laban meet peaceably Gen. 31. and in the next Chapter Iacob and Esau. Use is Direction to us in these Times when there are such distances and alienation of hearts and affections between the People of God 1. Let us not be troubled at it overmuch Godly men were estranged from David either being mislead by delusions and false reports or loth to come to him because of his Troubles and low condition And partly because 't is no strange thing for a good man to be forsaken of his Friends so Job 6. 15 16 17. My brethren have dealt deceitfully as a brook and as the stream of brooks they pass away which are blackish by reason of the ice and wherein the snow is hid What time they wax warm they vanish when it is hot they are consumed out of the way So David Psal. 31. 11. I was a reproach among all mine enemies and a fear to mine acquaintance Yea so Christ himself I know the Temptation is very great Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sociable creature To go alone in our duty is very hard but we ought not to look on our selves to be alone while God is with us Iohn 16. 32. Christ is a pattern of all dispensations as well as trials Heb. 13. 5. I will not leave thee nor forsake thee He is so far from forsaking that he will not leave us 2. Let us recommend the case to God Zeph. 3. 9. That they may call upon the Name of the Lord to serve him with one consent Rom. 15. 6 7. That ye may with one mind and one mouth glorifie God Wherefore receive ye one another as Christ also received us to the glory of God Non sunt ista litigandi sed orandi tempora Beg a coalition of all those that fear God that laying aside prejudice they may turn one to another The Spirit of Concord is God's gift Christ prayeth John 17. 21 22. That they may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe thou hast sent me And the glory which thou gavest me I have given them that â—…ey may be one as we are one 3. Let us carry it so that the Children of God may have no occasion to turn from us Scandalous sins are roots of bitterness Heb. 12. 15. Lest any root of bitterness springing up trouble you and thereby many be defiled Encourage the Godly to pray for you Heb. 13. 18. Pray for us for we trust we have a good conscience in all things willing to live honestly To love you Good men are not unworthy of our Prayers and uncapable of the benefit of them the more you excel in Grace the more they will delight in you Psal. 16. 3. But to the saints that are in the earth and to the excellent in whom is all my delight SERMON LXXXVIII PSAL. CXIX VER 80. Let my heart be sound in thy statutes that I be not ashamed IN this Verse we have first A Petition Let my heart be sound in thy statutes 2dly An Argument from the fruit and effect of granting it That I be not ashamed that is then I shall not otherwise I certainly shall be ashamed He would avoid that inconveniency that was so grievous to him in the eyes of wicked men In the Petition I shall take notice 1. Of the Person praying David 2. His Qualification intimated in the word My heart 3. The Person prayed unto intimated in the word Thy. Secondly Here 's the Benefit asked A sound heart in which you have 1. The Nature of it 2. The Value of it DOCT. That Sincerity and Soundness in an Holy Course is a great Blessing and earnestly to be sought of God in Prayer This will appear if we consider the Benefit asked the Nature and Value of it First The Nature of it What is a sound heart It noteth reality and solidity in grace The Septuagint hath it Let my heart be without spot and blemish What is here Let my heart be sound It implieth the reality of Grace opposed to the bare Form of Godliness or the fair Shows of Hypocrites and the sudden and vanishing Motions of Temporaries 1 I shall briefly shew what it is not by way of opposition 1. 'T is opposed to the form of godliness 2 Tim. 3. 4. Having a form of godliness but denying the power thereof Their Religion is only in shew and outside as Apples that may be fair to see to in the Skin but rotten at the Core so their Hearts are not sound within When we are sound within as well as beautiful without this is the sound heart when not only in shew and appearance we are for God but in deed and truth Solinus telleth us That the Apples of Sodom are to sight very beautiful and fair but the compass of the rine doth only contain a sooty matter which flitters into dust as soon as touched This is a fit Emblem of an Hypocrite or an Heart not sound with God Or as the Priests under the Law they were to look whether the Sacrifices were sound at heart otherwise they were to be rejected Lev. 22. 22 23. So David here begs a sound heart in God's statutes lest it should be rejected of God The world thinketh if there be a little external Conformity to the Law of God it is enough O no! there must be a sound heart no other principle of Obedience pleaseth God 2. This sound Heart is opposed to the sudden pangs and hasty motions of Temporaries The graces of Temporaries are for matter true but slightly rooted and therefore are not sound There wanteth two things in the graces of Temporaries first a deep and firm radication 2dly an habitual predominancy over all lusts First A deep and firm radication Temporaries are really affected with the Word of God and the offers of Christ and life by him but the tincture is but slight and soon worn off They have the Streams of Grace but not the Fountain a Draught but not the Spring John 4. 14. The water that I shall give him shall be a well of water springing up to everlasting life A dash of Rain or a Pond may be dried up but a Fountain ever keepeth flowing They have something to do with Christ he giveth them a visit but not that constant communion he doth not dwell in their hearts by faith Eph. 3. 17. nor take up his abode there 't is but a slight tincture not a deep and permanent die of holiness or a constant habitual inclination to that which is holy just and good There is not the remaining seed 1 Iohn 3. 9. there is a great deal of difference between sudden motions stirred up in us by the Spirit and the remaining seed that is a constant disposition of heart to please God Secondly An habitual predominancy over all lusts Temporaries still with those kind Graces which they have retain their interest in the world and
their inclinations to the pleasures honours and profits thereof unbroken and unsubdued as Simon Magus cherisheth the same corruptions under his new Faith that he did under his old Sorceries Acts 8. still he did desire to be thought some great one among the people you must not think that he altogether dissembled but he had some sense upon him for he believed and beheld the miracles and wondered but the same inclinations remained with him Evermore some temporal interest or worldly advantage is laid closer to the heart and hath a deeper rooting therein than the word of promise and this in time prevaileth over the interest of God And therefore whatever good affections we have till we get a command over our base and carnal delights our hearts can never be sound with God 2dly Positively What the sound heart is not or to what it is opposed we have seen You may from hence easily gather what it is 't is such a receiving of the Word into the heart that it is rooted there and diffuseth its influence for the seasoning of every affection and beareth an universal sovereignty over us sometimes 't is described by its radication and sometimes by its sovereign prevailing efficacy 1. Sometimes 't is described by its radication and so 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ingrafted word that is able to save our souls Jam. 1. 21. The root of the matter is within 't is not tyed on but ingrafted so in that promise of God Heb. 8. 10. I will put my law into their minds and write it upon their hearts There is something written I will write my law and there are Tables and they are the hearts and minds of men that is the understanding and the will or the rational appetite and this with God's own finger I will write upon their hearts and minds There where is the Spring and Original of all Moral Operations of all Thoughts Affections and inward Motions there is the Law of God written in those parts of the Soul where the directive counsel and the imperial commanding power of all humane actions lieth there doth God write his Laws and engrave them in lively and legible characters And what is the effect of this but that a man becometh a Law to himself he carrieth his rule about with him and as ready and as willing a mind to obey it So Psal. 37. 31. The law of God is in his heart none of his steps shall slide The truth is rooted in him and his heart is suited and inclined to it He knoweth and loveth what is commanded of God and hateth what is forbidden of him thus a man becometh a Bible to himself Indeed this planting and ingrafting the Law upon our hearts 't is sometimes made our work because we use the means God doth not write his Law upon our hearts by Enthusiasm Rapture and Inspiration as he wrote in the hearts of the Apostles and Prophets but maketh use of our Reason and Reading Hearing Meditation Conference and Prayer 't is made our work because we work under God Psal. 119. 11. Thy word have I hid in my heart that I might not sin against thee And Prov. 6. 21 22. Bind his commandments upon thy heart tie them upon thy neck When we look for the deep implanting of the Word in our hearts this is the sound heart here described 2. The efficacy of this Word so radicated and the power and dominion it hath over the soul to subdue it to the will of God and that is when the heart is transformed into the nature of God Rom. 6. 11. Ye have obeyed from the heart the form of sound doctrine that was delivered unto you When the form of the Word is delivered to him he delivereth up himself to be moulded and assimilated to the nature of it as that which is cast into the fire is changed into the colour heat and properties of fire Thus where the Word is incorporated and rooted in us the heart is assimilated to the object seen and discerned therein the image of God is stamped and impressed upon us 2 Pet. 1. 4. Having these great and precious promises that we might be partakers of the divine nature And 2 Cor. 3. 18. We are changed into his image or likeness from glory to glory by the Spirit of our God Well then you see what the sound heart is But yet more distinctly if you would have me unfold what this sound heart is there is required these four things First An inlightned understanding that is the directive part of the soul and 't is sound when 't is kept free from the leaven and contagion of Error Prov. 15. 21. A man of understanding walketh uprightly A sound mind is a good help to a sound heart Light breedeth an awe of God and mindeth us of our duty upon all occasions 1 Chron. 28. 9. And thou Solomon my son know thou the God of thy fathers and serve him with a perfect heart and a willing â—…nd First know him and then serve him He can never shoot right that taketh his aim contrary The understanding doth direct all the inferior powers of the Soul if that be infected with Error the affections must necessarily move out of order A blind Horse may be full of mettle but is ever and anon apt to stumble and therefore Without knowledge the heart is not good Prov. 19. 2. Secondly There is required an awakened Conscience that warneth us of our duty and riseth up in dislike of sin upon all occasions Prov. 6. 22. When thou goest it shall lead thee when thou sleepest it shall keep thee when thou walkest it shall talk with thee To have a constant Monitor in our bosoms to put us in mind of God when our reins preach to us in the night season Psal. 16. 7. there is a secret Spy in our bosomes that observes all that we do and think and speak a domestical Divine that is always preaching to us his heart is his Bible Such an awaken'd Conscience is a Bridle before Sin to keep us from doing things contrary to God and a Whip after Sin if we keep it tender so it will do Indeed 't is easily offended but 't is not easily pleased as the Eye the least dust soon offends it but 't is not so easily got out again Till men have benummed their Consciences and brought a brawn and deadness upon their hearts their Conscience according to its light will warn them of their danger and mind them of their duty 't is a great mercy to have a speaking stirring Conscience otherwise 't is stupid and sensless Thirdly There is required a rightly disposed Will or a stedfast purpose to walk with God in all conditions and to do what is good and acceptable in his sight Acts 11. 23. He exhorted them with full purpose of heart to cleave to the Lord. Many have light inclinations or wavering resolutions but their hearts are not fixedly habitually bent to please God therein chiefly lieth
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
Isa. 26. 8. Yea in the way of thy judgments O Lord have we waited for thee c. Our affections are bribed when desired comforts are presently obtained God will see if we purely love him 4. For a close to this Point Our Sufferings are like to be long I speak not as determining but to awaken a Spirit of Prayer that they may be shortned when Christ made as if he would go farther they constrained him to tarry Luke 24. 28 29. These are sad symptoms of it First When Reformation is rejected and Corruptions are setling again upon their own Base Hos. 7. 1. When I would have healed Israel then the iniquity of Ephraim was discovered c. Ezek. 24. 13. In thy filthiness is lewdness because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee This Crime is not only chargeable on them who opposed the Reformation but on those who by multiplied Scandals dishonoured the Cause of God Instance in Papists in Queen Maries time who got in by fraud and violence not by miscarriage of the Protestants Then 't was sharp 〈◊〉 short ours is like to be tedious and long 2dly When our Deliverance is liâ—…ly to prove a mischief and a misery when we are not prepared to receive it God will not give us things for our hurt And we may fear as much from our Brethren our mutual bickerings as from Enemies when God promises Restauration he promiseth Unity Zeph. 3. 9. For then will I turn to the people a pure language that they may call upon the Name of the Lord to serve him with one consent Zech. 14. 9. And the Lord shall be King over all the earth in that day shall there be one Lord and his Name one The Dog is let loose when the Sheep scatter 3dly When there is a damp upon the Spirit of Prayer and Men give over seeking to God for deliverance as an hopeless thing God is near when the Spirit of Prayer is revived Ezek. 36. 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do it for them I will increase them with men like a flock And Jer. 29. 12 13. Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you And ye shall seek me and find me when ye shall search for me with all your heart Dan. 9. 19 â—…0 and Psal. 10. 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear Et passim Alibi 4thly When God is upon his Judicial Process and there is not any course taken to reconcile our selves to him God hath been judging his People judging the Nation wherein they live Judgment began at the House of God what notable Humiliation and Reformation hath it produced there There is God's whole work to be done upon Mount Sion If. 10. 12. What fruit of all those terrible Judgments Incorrigibleness sheweth our Stripes will be many our Judgments long 5. When Dispensations tend to the removing of the Candlestick or look very like it Rev. 2. 5. Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy candlestick cut of his place except thou repent That is done either by destroying Judgments taking away the subject matter of the Church or by their own Apostasie and spiritual Fornication or sad Errors and Confusions ill treatment of God's People opposing his Interests by his Enemies and the sinful Miscarriages and Apostasies of professing Friends will help to wear out an unthankful murmuring Generation II Doct. When Salvation is delayed or Deliverance long a coming the Soul fainteth I shall shew 1. The Nature of this Fainting 2. The Causes of Fainting 3. The Kinds of Fainting 4. The Considerations which may preserve us from Fainting 1. For the Nature of this Fainting Here we must inquire what is meant by the Fainting of the Soul Fainting is proper to the Body but here it is ascribed to the Soul as also in many other places the Apostle saith Heb. 12. 3. Lest ye be weary and faint in your minds Where two words are used Weariness and Fainting both taken from the Body-Weariness is a lesser Fainting a higher degree of deficiency in weariness the Body requireth some rest or refreshment when the active power is weakned and the vital spirits and principles of motion are dulled but in Fainting the vital power is contracted and retireth and leaveth the outward parts liveless and sensless When a Man is wearied his strength is abated when he fainteth he is quite spent These things by a Metaphor are applied to the Soul or Mind A Man is weary when the Fortitude of his Mind his moral or spiritual strength is broken or begins to abate when his Soul sits uneasie under Sufferings But when he sinketh under the burden of grievous tedious or long Affliction then he is said to faint when all the reasons and grounds of his comfort are quite spent and he can hold out no longer 2. The Causes of Fainting The Fainting of the Body may arise either from Labour Sickness and Travel or else from Hunger and Thirst. So the Fainting of the Soul is either first from the tediousness of present Pressures or 2dly from a fervent and strong desire First From the tediousness of present Sorrows and Pressures as Jer. 8. 18. When I would comfort my self against my sorrow my heart fainteth within me And why because of the length of their Afflictions ver 20. The harvest is past the summer is ended and we are not saved Sorrow doth so in vade their spirits that they are by no means able to ease themselves expectations of this side and that side are cut off they long look for help and relief but none appeareth So Lam. 1. 22. My sighs are many and my heart is faint They are overwhelmed with grief and cannot bear up with any courage 2dly It may be caused by a fervent and strong desire Psal. 84. 2. My soul longeth yea even fainteth for the courts of God Vehement desires cause a languor So 't is taken here 't is long O Lord that I have waited and attended with great desire for deliverance from thee Those who vehemently desire any thing are apt to faint Where Love is hot Desire cannot be cold The benefit of the Church liberty to serve God do strongly move the Saints yea the Spirit of God increaseth the vehemency of these motions For he maketh intercession for the saints with sighs and groans that cannot be uttered Rom. 8. 20. He concurreth to the vehemency of the desire but the fainting is from our selves from our weakness The Soul is so earnestly fixed in the expectation of God's salvation that it can no longer keep any equal tenour so that this Fainting
is one of the Love Errors of the Children of God like a Disease which is incident only to the best tempers 3. The Kinds of Fainting 1. There is a Fainting which causeth great trouble and dejection of spirit 2. There is a Fainting which causeth Apostasie and Defection from God and the Cause of Religion 1. There is a Fainting which causeth dejection and trouble this is spoken of Heb. 12. 5. My son despise not thou the chastening of the Lord neither faint when thou art rebuked of him There are the two Extremes Slighting and Fainting Now this is a fault in the children of God to be much perplexed in their Troubles but yet this may be incident to them Religion heightning their sense of Evils and their vehement desires of the comforts of God's presence increasing their trouble 2. There is a Fainting which causeth defection and falling off from God out of cowardice and carnal fear and cast off the profession of Christianity when they find it troublesom they grow weary incline to Apostasie this is not incident to the children of God Rev. 2. 3. Thou hast born and hast patience and hast laboured and hast not fainted not given over the Cause of God There is a Fainting which is a slacking or remitting somewhat in our spiritual course when Men begin a little to relent and to give way to coldness and lukewarmness and do not keep up their former zeal and fervency or diligence in heavenly things This may befal sometimes the Servants of God abate somewhat of their former forwardness Eph. 3. 13. when either they suffer themselves or those who are primarily instrumental in the work of the Gospel are cast into a suffering condition And there is a Fainting which makes totally and finally to abandon the ways of God Gal. 6. 9. He 〈◊〉 reap in due time if he faint not There it is not taken for some remissness which may beâ—… the best of God's Servants but a total defection 4. The Considerations which may preserve us from Fainting First It argueth that you are lazy love the ease of the flesh have small strength if you faint upon every appearance of difficulty and trouble Prov. 24. 10. If thou faint in the day of adversity thy strength is small Sinners are not discouraged with every inconvenience occasioned by their sin but can deny themselves for their lusts sake and shall we be soon discouraged in God's service 2dly Others that have born far heavier Burthens do not sink under them The Lord Christ Heb. 12. 3. For consider him who endured such contradiction of sinners against himself lest ye be wearied and faint in your minds Nay many of his precious Servants Heb. 12. 4. Ye have not yet resisted unto blood striving against sin If against Sin are we only to praise their courage never shew our own or do we think to go to Heaven without conflicts when it doth cost them so dear 3dly We have given counsel to others Job 4. 5. But now it is come upon thee and thou faintest it toucheth thee and thou art troubled It is an easier matter to instruct others than to carry it well our selves The well will give counsel to the sick and those that stand on land direct those that are apt to sink in deep waters But should not we remember these things our selves 4thly God promises to moderate the Afflictions of his People and to sweeten the bitterness of them to take off the oppressing weight of their troubles lest their souls faint Isa. 57. 16. For I will not contend for ever neither will I be always wroth for the spirit should fail before me and the souls which I have made The consideration of Man's infirmity and weakness unable to hold out causeth the Lord to stay his hand he will not utterly dishearten and discourage his People that wait for him A good Man will not overburden his Beast 5thly When Reason is tired Faith should supply its place and we should hope against hope Rom. 4. 18. For Faith can fetch one contrary out of another and get water out of the Rock as well as out of the Fountain when probable means miscarry then it is a time for God to work and Faith should bear us out when Sense and Reason cannot 6thly Give vent to the ardor of your desires in Prayer Luke 18. 1. He spake a parable to them to this end that men ought always to pray and not to faint And Jonah 2. 7. When my sould fainted within me I remembred the Lord and my prayer came in unto thee into thine holy temple Keep up the suit 't will come to an hearing one day though it be long ere God ariseth to the Judgment yet then make sure work of it 7thly By waiting upon God we learn to wait more Isa. 40. 31. They that wait upon the Lord shall renew their strength they shall mount up with wings as eagles they shall run and not be weary and they shall walk and not faint Eternal blessings eyed and prepared for will support a fainting Soul in the worst evil 2 Cor. 4. 16. For this cause we faint not though our outward man perish yet the inward man is renewed day by day The greatest troubles cannot make void thy hope if our spiritual state increase and our eternal hopes thrive III. DOCT. Though the Soul be in a fainting condition yet it will accept of nothing but God's Salvation Thy Salvation Psal. 94. 18. When I said My foot slippeth thy mercy O Lord held me up And ver 19. In the multitude of my thoughts within me thy comforts delight my soul. Men may seek to get out of their troubles from wicked Men two ways either by carnal compliance or by the use of indirect means 1. By carnal compliance when Men violate and prostitute their Consciences for their peace sake 'T is said of some Heb. 11. 35. That they accepted not deliverance that they might obtain a better resurrection They might upon certain conditions have been freed from those cruel pains and tortures but those conditions were contrary to the Law of God We have God's deliverance upon better terms than Man's and it is better in its self 2. By using indirect means to get off the trouble this is making too much haste Isa. 28. 16. He that believeth shall not make haste Ravishing the Blessing rather than waiting for the issues of God's Providence Those that do so God will reckon them with the workers of iniquity Psal. 125. 5. As for such as turn aside to their crooked ways the Lord shall lead them forth with the workers of iniquity but peace shall be upon Israel They that shift for themselves lose the benefit of God's protection These are dealt with as open Enemies Now the Reasons of the Point are these First Because they are satisfied in God's Providential Government God never puts power in the hands of wicked Men but for his own holy ends Therefore while God continueth them they are
on the back of the righteous Psal. 125. 3. Therefore rouze up your selves and say as David Psal. 42. 5. Why art thou cast down O my soul and why art thou disquieted within me hope thou in God for I shall yet praise him c. Let us not always pore on our grievous miseries Observe the season when apt to be corrupted with ease and prosperity and to carry it negligently to God and proudly and oppressingly to Men There may come a change So when apt to faint seek out arguments of encouragement and hope that God will be good to us Psal. 56. 3. At what time I am afraid I will trust in thee That 's our business at such a time to strengthen our dependance for still we must oppose the prevailing corruption 2. Better Things That 's the true Christian Spirit that mainly looks after the world to come that hope is freest from snares An earthly hope maketh Men carnal often enticeth them to use ill means to get it accomplished Desires and hopes of temporal happiness that the world may smile upon us doth not breed so good a spirit This hope goeth upon surer grounds meeteth with fewer disappointments Well then hope for these things We shall hear of few in whom the former part of the Text is verified if understood of eternal salvation My soul fainteth for thy salvation This temper is very rare and few that have such a spirit as Paul had Phil. 1. 23. I desire to be dissolved and to be with Christ c. But all Christians should hope for eternal life and prepare for it and make this the great cordial and solace of their souls God's People do too much please themselves with thoughts of temporal happiness this is no good spirit The appetite of temporal honor wealth and peace is natural to us we should be at a greater indifferency about these things as not to be very solicitous about them V. DOCT. This Hope is bred or nourished in us by the Word of God 1. Because that is the Law of Commerce between us and God in the promissory part it sheweth what salvation and deliverance we may expect from him And in the mandatory part upon what terms and who are the persons qualified to receive this deliverance and without heeding of these things hope is a groundless presumption As if we expect things not promised or not in the way wherein they are promised We must have an eye both on the promises and the precepts The one to encourage us the other to direct us It sheweth our hope is of the right constitution Psal. 119. 166. I have hoped for thy salvation and done thy commandments Psal. 147. 11. The Lord taketh pleasure in them that fear him in those that hope in his mercy And Psal. 33. 18. Behold the eye of the Lord is upon them that fear him upon them that hope in his mercy As a Man that consulteth with his Charter and Conveyance is more assured of his Right and Title The Scripture is cast into the nature of a Covenant or a mutual Indenture drawn up between us and God There we find God hath deeply and strongly engaged himself to us and we to him This we have to shew under his hand 2. We should give such credit to the Word of God as to believe it when to sense there is no likelihood of the performance of it For what is impossible to appearance is not impossible to God and the certainty of the Promises doth not depend upon the probabilities of sense but the all-sufficiency of God Firmia dicta tanti existimantur quantus est ipse qui diceret If God promise any thing who is Almighty and who is Faithful it will be accomplished and we may rest upon it in the greatest Extremities Perplexities and seeming Impossibilities We must not confine God within the bounds of created power 3. God's Word should be as good as Deed For his Word and the beck of his Will doth all things Do not my words do good to him that walketh uprightly Micah 2. 7. Not say good but do good when 't is said it may be accounted done the performance is so certain 4. The best hold-fast we can have upon God is by his Word Whatever his dispensations be though he with-hold comfort and deliverance from us yet it will do well in time Therefore whether he smileth or frowneth his Word should be our support His Dispensations vary but his Word is firm USE Let the Promises of God strengthen and revive our hearts If God hath said any thing his People should believe him His Word is a Word of Truth Heb. 11. 11. Sarah's Faith was built upon this She judged him faithful who had promised His Word is a Word of Power for he is a God of all Power and Might Heb. 11. 17 18 19. so Abraham's Faith By faith Abraham when he was tried offered up Isaac and he that had received the promises offered up his onely begotten son Of whom it was said that in Isaac shall thy seed be called Accounting that God was able to raise him up even from the dead His Power as is his Being is infinite Therefore having his Word this should give us rest and contentment of Soul though there be no appearance of performance the Promise is Yea and Amen continueth in one invariable tenour Let not Faith dye SERMON XC PSAL. CXIX VER 82. Mine eyes fail for thy word saying When wilt thou comfort me IN this Verse the Man of God expresseth 1. His earnest expectation of the comfort of the Promises 2. His longing desire after it as Hope is wont to vent it self by serious thoughts intermixed with strong desires of the Blessing promised His earnest expectation is expressed in the first Clause Mine eyes fail for thy word His longing and strong desire in the following words Saying When wilt thou comfort me His earnest Hope and Expectation is first to be considered And here his Hope is described 1 By the effect his looking after the accomplishment of the Promise as Iudges 5. 28. when Sisera's Mother expected him She looked out at a window and cried thorow the lattesse Why is his charet so long in coming why tarry the wheels of his charets And Rom. 8. 19. The earnest expectation of the creature waiteth c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lifting up or stretching out of the head as we use to do when we look for any thing to see if we can spy it a coming 2 By the incident weakness because of the delay of help Mine eyes fail for thy word He had looked and looked long till he was weary of looking what he said before of the soul here he speaketh of his eyes There the object was salvation here the word Observe first That Hope keepeth the eye of the Soul so fixed upon the Promise that it is ever looking for deliverance and salvation Hezekiah useth almost the same manner of speech Isa. 38. 14. Mine eyes fail with looking
who value all things in order to the chief good and have weaned their hearts from the false happiness they have their end if they be brought nearer to God though by a bitter and sharp means First Use Is Reproof to four sorts 1. To those that know no comfort but what ariseth from the enjoyments of sense Alas these comforts are dreggy and base and leave a taint upon the soul Iude 19. Again they leave us destitute when we most need comfort Iob 27. 8. When other comforts forsake us and have spent their allowance the comforts of the Word abide with us Again these comforts increase our grief though for a time they seem to mitigate and allay it They are like strong waters that warm the stomach for the present but destroy the true temper and natural heat of it and leave it the colder afterwards they chear us a little but the end of that mirth is heaviness Oh! how much better are the comforts of God's Word which giveth us matter of joy in the saddest condition and do not only save us from desperation in troubles but make us rejoice in tribulation and can bring pleasure to us in our bitterest afflictions there are breasts of consolation for every distressed creature to suck at and be saved 2. It reproves them that think Philosophy as good or a better Institution than Christianity Certainly we should own the wisdom of God by what hand soever it is conveyed to us as Elijah refused not his meat though brought by Ravens But when this is done by men of a profane wit in a contempt of God we must convince them of their dangerous error and mistake and shew how compleat we are in Christ that we be not spoiled by the Rudiments of vain Wisdom or Philosophy Col. 2. 8. Surely God's comforts have greatest authority over the Conscience to silence all our murmurings Psal. 94. 19. Man speaks to us by the evidence of Reason but in Scripture God himself speaks to us and impawneth his Truth with us to do us good they knew not the true cause of trouble sin nor the true remedy Jesus Christ And surely those great mysteries of Christ as Procurer of Comfort the Spirit as the Applier Heaven as the Matter the Word as the Warrant Faith as the Means to receive all these are a more accommodate means to settle the Conscience than those little glimmerings of light which refined nature discovered They speak of submitting out of necessity little of reducing the heart to God and their very Doctrines for comfort were rather a Libel against Providence than a sure ground of peace and tranquility of mind and they taught men to eradicate the affections rather than to govern and quiet them and therefore keep up your Reverence to the Scriptures A Seneca may speak things more neatly and to the gust of carnal fancy but not with greater power and efficacy this is reserved for the Word 3. It reproves them that undervalue the consolations laid down in the Word as if they were but slender empty and unsatisfactory and would have some singular and extraordinary way of getting comfort Iob 15. 11. Are the consolations of God small with thee Is there any secret thing with thee God's ordinary way is the sure way the other layeth us open to a snare therefore they who undervalue the ordinary comforts of the Word obtained in a way of Faith and Repentance and close walking with God as Naaman undervalued the waters of Iordan and would have signs and wonders to comfort them they may long sit in darkness because if God comfort them not in their way they will not be comforted at all Now though God hath sometimes in condescension to his people granted them their desires as to Thomas yet it is with an upbraiding of their weakness and unbelief Iohn 20. 28. We should acquiesce in the common allowance of God's people lest we seem to reflect on the wisdom and goodness of God and lay open our selves to some false consolation and dream of comfort while we affect new means without the compass of the Word especially when we find not our expectations there speedily answered like hasty Patients readier to tamper with every new Medicine they hear of than submit to a regular course of Physick Gregory tells us of a Lady of the Emperor's Court that never ceased importuning of him to seek from God a Revelation from Heaven that she should be saved He answers Rem difficilem inutilem postulas It was a thing difficult and unprofitable difficult for him to obtain unprofitable for her to ask having a surer way by the Scriptures 2 Pet. 1. 19. than Oracles the adhering of the Soul to the promises is the unquestionable way to obtain a sound peace Luther as he confesseth was often tempted to ask a sign of the pardon of his sins or some special Revelation he tells also how strongly he withstood these Temptations Pactum feci cum Domino meo ne mihi mittat visiones vel somnia vel etiam angelos contentus enim sum hoc dono quod habeo Scripturam sanctam quae abunde docet suppeditat omnia quae necessaria sunt tam ad hanc vitam tam ad futuram I indented with the Lord my God that he would never send me dreams and visions I am well contented with the gift of the Scriptures 4. It shews how much they are to blame that are under a Scripture institution and do so little honour it by their patience or comfort under Troubles Wherefore were the great Mysteries of Godliness made known to us and the promises of the world to come and all the directions concerning the subjection of the Soul to God and those blessed priviledges we enjoy by Christ if they all be not able to satisfie and stay your heart and compose it to a quiet submission to God when it is his pleasure to take away his comforts from you Is there no Balm in Gilead Is there no Physician there Will not the whole Word of God yield you a Cordial or a Cure It is a disparagement to the provision Christ hath made for our comfort 1. Surely this comes either from ignorance or forgetfulness you do not meditate in the Word or study the grounds of comfort and remember them Heb. 12. 5. Have you forgotten the exhortation which speaks unto you as unto children Hagar had a Well of comfort nigh at hand yet ready to dye for thirst 2. You indulge a distemper and the obstinacy and peevishness of grief Ier. 31. 15. A voice was heard in Rama lamentation and bitter weeping Rachel weeping for her children and refused to be comforted Certainly you do not expostulate with your selves and cite your Passions before the Tribunal of Reason Psal. 42. 5. or else look altogether to the grievance not to the comfort aggravate the grievances extenuate the comforts you pitch too much upon temporal happiness would have God maintain you at your own rate Heb.
Commandment came sin revived and I died The Commandment the Law of God breaks in with all its terrors and curse upon the Soul by strong conviction and the man is given for gone lost and dead You know the way to the bowels is by the mouth and the stomach and so by other passages There 's no way to the affections but by the ear then to the understanding and then passeth to the apprehension the judgment and conscience and heart From the apprehension to the Grammatical knowledge then they come to the judgment then to the conscience and when conscience is set awork usually there 's some feeling 2. Conviction where 't is strong and serious where 't is not levis mollis it cannot be without some compunction The eye affects the heart Can a man be sensible of a lost condition and of the necessity of a change without being troubled at it without making a serious weighty business of it Are Heaven and Hell such flight matters that a man can think of the one or the other without any commotion of heart Pray do but bethink your selves I shall solve the particular Cases but I must establish the general one especially if he be convinced of his being obnoxious to one and doth not know whether he shall have the other yea or no. Certainly whoever is instructed or convinced will smite upon his thigh and bemoan himself as Ephraim Jer. 31. There 's none ever came to Christ the spiritual Physician but they were in some degree heart-sick none ever came for ease but they felt a load upon their back If there be conviction and compunction this will be felt 3. But then the degrees are various some are more some less some earnestly sollicitous or deeply in horror Some are brought to God by the horrors of despair and are convinced with a higher and more smart degree of sorrow before ever they come to settle but all are serious and anxious There is certainly a difference some mens conversion is more gentle others more violent To some Christ comes like an armed man and doth powerfully vanquish Satan in their hearts to others there 's a great deal of difficulty and conflict which must needs impress a notice of it self Some are sweetly drawn others are snatched out of the fire To some the Spirit comes with a mighty rushing wind to others by a gentle blast sweetly and softly blows open the door God opened the heart of Lydia we read of no more Acts 16. 14. But when he comes to the Jaylor he had more horror of conscience and more sorrow and desperation and was ready to kill himself saying What shall I do to be saved ver 31. The Lord bids us to put a difference to have compassion of some and to pluck others more violently out of the fire Iude 23. So here the Lord's work is various it is to some more gentle but to others it is with a greater horror 4. I answer That no certain Rule can be given as to this different dispensation why some are so gently used and others so violently brought home to God Sometimes they which have had good Education and left Errors of Life have left Terrors of Heart as being restrained from gross Sins at other times they have had most Terrors because they have withstood so many means and because they do not know when God works upon them Sometimes those which are called to greatest services have had most Terrors that they may speak more of the evil of sin having felt the bitterness of it 2 Cor. 5. 10. Knowing the terror of the Lord we persuade men Sometimes it is quite otherwise they which have been called to some eminent publick service for God they may not drink so deeply of this Cup but are spared that they may be kept more entire for their publick work which serves instead of sorrow and trouble of conscience Again sometimes men and women of most excellent and acute understandings they are most humble as having clearest apprehensions of the heinousness of sin and terror of wrath at other times on the contrary these horrors and fears come from ignorance as fears arise in the dark and weak spirits are apt to be terrified and have a knowledge of the remedy as soon as they know their disease the work may be more gentle Sometimes these Terrors fall on a strong body as being best able to bear them sometimes on a weak the Devil taking advantage of their weaknesses and manifold infirmities Many times in hot and fiery natures their changes are sudden carried on with extremities but sometimes soft natures whose motions are slow and gentle by degrees are surprized and impressions of grace are made insensibly Thus God acts as he will but in the general all are serious and sollicitous 5. Because no certain Rule can be given the Measure must not be looked after but the effects we are not so much to look to the deepness of the Wound as the soundness of the Care The Means only respect the End therefore the End must be considered and many times the Effects are visible and more evident in fruit and feeling Now if we give sound proof that we are converted I am contented If the work be done that sufficeth which way soever it be done though usually it is done by some notable and powerful impression upon the heart Look as the blind Man said Iohn 9. 25. Which way my eyes were opened I know not but this I know that whereas I was blind I now see So if the renewed soul can say How the work was done I cannot tell I have been waiting upon God and have felt the fruits of his grace upon my heart 6. The Effects of this first work are these 1 A hearty welcoming of Christ Jesus into the soul they do not take up with comfort on this side Christ Mens troubles are known by their satisfaction If Honour satisfie Men then Disesteem and Disrespect was their trouble however they did palliate it with Religious Pretences If Riches satisfie Men then Poverty pinched them If the prosperity of the world satisfie Men it was worldly adversity was their trouble though it crept under Religious Pretences But if we see the necessity of a Saviour receive him into our hearts and believe in him with all our hearts desire and delight and all is carried after Christ and after the refreshings of his Grace and are satisfi'd with none but Christ and our hearts pant for him as the Hart panteth after the water brooks you ought to bless God that he hath left the impression of the effect though he hath not left the impression of the way Psal. 42 1. But now when desires after Christ are either none at all or cold and faint and easily put out of the humor and only provoke you now and then to put up a cold Prayer or express a few faint wishes or heartless sighs that though you have a desire after Christ yet it is
to hearken to his voice And the Lord hath avouched thee this day to be his peculiar people When did you give up the key of your hearts to God and lie at God's feet and say Lord here I am what wilt thou have me to do Acts 9. 6. They that are Gods come in this way by resignation or spiritual contract by entring into Covenant with him 2. What have you that is peculiar Have you the favor of his People Have you the conversation of his People God's peculiar People have peculiar mercies at least their hearts and spirits are carried out after them Psal. 106. 4. Lord remember me with the favor of thy people Common mercies will not serve their turn but they must have renewing and sanctifying mercies and special pledges of his love not increase of Estate Honour or Esteem in the world these are not things their hearts run upon but Lord the favor of thy People Or Psal. 119. 132. Do good unto me as thou usest to do unto those that love thy Name There 's a goodness which God vouchsafeth to all his creatures to the men of the world he gives a plentiful Portion their bellies are fill'd with thy hid treasure but Lord let me have the comforts of thy Spirit the manifestations of thy love and good will to my soul in Christ Jesus As Luther said and protested God should not put him off with Gold nor with Honours I must have his Grace his Christ his Spirit Valde protestatus sum me nolle his satiari If you have such peculiar spirits your hearts would be carried out after these distinguishing mercies A man may have common mercies and go to Hell and be cast away but God's peculiar People have peculiar mercies then they will not be contented with a common conversation Mat. 5. 46. If you love them that love you what do you more than others There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something over and above that should be seen in a Christian's life 'T is a fault 1 Cor. 3. 3. Ye walk as men In the new creature there should be something more excellent God's peculiar People as there 's a difference between them and others in point of Priviledges so also in point of conversation they should live at a higher rate more heavenly meek mortified more charitable than others Christians should walk so as to convince the world and make them wonder at the beauty majesty and strictness of their Lives You harden carnal men when you profess your selves to be God's peculiar People and there 's no difference between you and others 3. Doth your Resignation appear in your living and acting for God Is Holiness to be written in visible characters upon all you do Zech. 14. 19 20. The impress of God is upon his People it is upon the Horse Bells upon all the Pots of Ierusalem it is upon all they have all they enjoy Holiness to the Lord they spend their time as being dedicated to God they spend their estates as being dedicated to God Do you use your selves as those that are Christs improving your Time Relations Talents Interests for his glory This may be discovered partly by checking Temptations upon this account 1 Cor. 6. 15. Shall I take the members of Christ and make them to be the members of an harlot This Body is Christs and therefore must be kept in sanctification and in honour this time I mispend this estate is Christs and so you dare not give way to the solly and sin with which others are transported for you look upon all that you have as Christs and so also are your contrivances and projects for God's glory you will be casting about how you may honour Christ by your Estate and Relations and every thing you have Nehem. 1. 11. Grant me mercy in the sight of this man For I was the King's Cup-bearer That is he was considering what use he might make of this authority and esteem which he had with the King of Babylon and what use he might make of it for God God hath advanced me to such honour and place what honour hath God had Look as David 2 Sam. 17. 2 I dwell in a house of cedar and the ark of God dwells within curtains Here the Lord hath abundantly provided for me but what have I done for God When you are in all things seeking the things of God and laying out your selves for the glory of God and if God needs any thing that is yours you freely and willingly part with it USE II. To persuade us to resign up our selves to God and to live as those that are Gods 1 First To resign up our selves to God Isa. 44. 5. One shall come and say I am the Lords and another shall call himself by the name of Iacob and another shall subscribe with his hand unto the Lord and surname himself by the name of Israel Come and subscribe to the God of Iacob give it under hand and seal enter your names in his Master-Roll that you are one of his Subjects and Servants Motives are these 1. You owe your selves to God and therefore should give up your selves to him Philem. v. 19. Thou owest unto me even thine own self 'T is true with respect to God thou owest all that thou hast to him thou hast nothing but what he gave thee first God calls it a Gift My son give me thy heart but it 's indeed a Debt for God gave it not to dispossess himself and divest himself but gave it for his use and service He gave you your selves to your selves as a Man gives an Estate to a Factor to trade with or as an Husbandman scatters his seed upon the ground not to bury it there but expecting a Crop from thence So God scatters his Gifts abroad in the world gives life and all things not to establish a dominion in thy person but only a stewardship and a course of service Hast thou life Man is not Dominus vitae but Custos not Lord of his life but only the Guardian and Keeper for God Now what is said of life is true of Estates and all things else there 's no proper dominion we have 2. God offers himself to thee and therefore 't is but reasonable thou give up thy self to God In the Covenant there 's a mutual engaging between God and the creature to be each others according to their several capacities I will be their God and they shall be my people The great God Quantus quantus est totus noster est as great as he is he becomes ours all in him ours his Wisdom Power Strength Father Son and Holy Ghost is our everlasting Portion God the Father will be our Portion for ever he will give his Son to be our Redeemer and his Spirit to be our Guide all the Persons with all their power and strength are engaged for our use Look as when Iehoshaphat made a League with the King of Israel this was the manner of it 1 Kings 22.
filled on the one side there is the World and the perfections thereof and on the other side the Word of God and the benefit that we have thereby and sensibly the Beam breaketh on the Word's side in the one Scale there is limited perfection which will soon have an end in the other an happiness that hath length and breadth I have seen an end c. In the words there is a Thesis or Proposition and then an Antithesis or something said by way of opposition to that Position The Thesis I have seen an end of all perfection And the Antithesis But thy commandment is exceeding broad Both together will yield us this Point That the serious consideration of the frailty and fadingness of all natural and earthly perfections should excite and quicken us to look after that better and eternal estate which is offered to us in the Word of God I shall make good this Proposition by going over the circumstances of the Text as they are offered to us First I begin with the Thesis or Proposition I have seen an end of all perfection And there you may take notice 1. Of the subject or matter here spoken of 't is perfection understand it in a natural and worldly sense the most excellent of all the creatures and the greatest glory of all natural accomplishments 2. The Extent All perfection whatever it be 3. The Predicate Hath an end 4. The confirmation from sense I have seen 'T is either dictum experientiae I have often seen it fall out before my eyes or dictum fidei I could by faith easily see to the bottom of the creature see vanity in it whil'st in its greatest glory Let us open these things Mark 't is not said in the Concrete I have seen an end of perfect things but in the Abstract I have seen an end of all perfection itself The most perfect of worldly things are but imperfect Man in his best estate is altogether vanity Psal. 39. 11. And then mark the Extent of it 't is all perfection not only some but all perfection wisdom and learning as well as beauty and strength wit and wealth honour and greatness I have seen an end of all of it Many will readily grant that some kind of perfections are slight but all is vanity and vexation of spirit Here is a Meditation fit for persons of all sorts and conditions For great ones that they presume not For mean ones that they repine not For the old whose vigor and strength is gone in whom 't is verified And for the young or those that are in the vigor and freshness of youth in whom within a little while it will be verified For the rich that they trust not in uncertain riches For the Poor that they be not over dejected For the honored that they please not themselves overmuch with the blasts of popular breath and vain applause The disgraced that they may make a sanctified use of their afflictions all perfection first or last will wither and decay And then here is the Predicate hath an end the word also fignifieth limit or bound there is an end in regard of length duration and continuance and an end in regard of breadth and use that also must be taken in for the narrowness of worldly comforts and the breadth of the Commandments are often opposed one to the other I will shew you first that all earthly perfections have their bounds and limits as to their use and service they are good for this and that but not for all things but godliness is profitable for all things 1 Tim. 4. 8. They are not able to bear full contentment to the mind nor give full satisfaction to the heart at least in all conditions and all sorts of afflictions riches will help against poverty and health against sickness but godliness is profitable to all things There are many difficulties and dangers in which the limited power of the creatures cannot help us but the Word of God applied and obeyed and followed with his mighty Spirit will yield us relief and comfort in all cases and conditions all the pleasures and profits and honours of the world are nothing to this as for instance all these perfections cannot 1. Give us any solid peace of conscience and rest to our souls in the midst of all our fulness there is something wanting carnal affections must be mortified before they can be satisfied Grace must do that for you 'T is godliness that brings contentment to the heart of man 1 Tim. 6. 6. Godliness with contentment is great gain Alas wealth can never do it our desires are increased the more we have and the way to contentment is not to increase our substance but to limit our desires as in a Dropsie the way to cure the man is not to satisfie him with drink but to open a vein to take away his thirst We expect too much from the creature and then the disappointment breedeth trouble Eccles. 1. 14. and therefore why do you spend your money for that which is not bread and your labour for that which satisfieth not Outward things do not bear a thorow proportion with all the wants and desires and capacities of the soul and therefore cannot give any solid peace to our souls 2. It cannot make you acceptable to God neither wealth nor beauty nor honour nor strength 't is grace that is of great price in the sight of God 1 Pet. 3. 4. The ornament of a meek and quiet spirit is in the sight of God of great price This is a beauty that doth never fade nor wax old Since thou wert precious in my sight thou wast honorable and I have loved thee Isa. 43. 4. God loveth his People for the grace he putteth into them not for the outward gifts he bestoweth upon them 't is grace that makes us amiable to God and fit objects of the divine complacency you are not a jot the more pleasing to God when rich than when poor no but the more hateful to him if you are not rich towards God Luke 12. 21. 3. It cannot stead you in your greatest and deepest necessities and therefore they are but limited there are two great necessities wherein all creature comforts will fail First In troubles of Conscience Men do pretty well with their worldly portion and happiness till God sets their Consciences a work and begins to rebuke man for sin and reviveth the sense of their own guilt and liableness to the curse in such a case all the glory and profit and pleasure of the creature will do no good it cannot allay the sense of God's wrath scorching the soul for sin Psal. 39. 11. When thou with rebukes dost chasten man for sin thou makest his beauty to consume like a moth Tell him of Honours Friends Estates Pleasures all is nothing the vertue of that Opium wherewith he laid his soul asleep is now quite spent Trouble of Conscience arrests the stoutest and most jovial Sinners and layeth
of them Eccles. 10. 2. A wise man's heart is at his right hand A speech which seems to be contrary to the natural posture of the heart in the body for the heart both of the one and the other is towards his left but a wise Man's heart is at his right hand The right hand is that which is ready for action so a wise Man is ready and prepar'd to obey every good work When Men are diligent serious and hard at work for God working out their salvation with fear and trembling then are they thorowly wise 2. It lies in circumspection and watchfulness when we are very heedful lest we be turned out of the way and that we do not any thing that is contrary to the Will of God therefore it is said Ephes. 5. 15. See that you walk circumspectly not as fools but as wise When is a Man a Fool and when a wise Man when we are careful in all things to practise according to our light to walk exactly according to the Rules of God's Word these are the only true wise whatever the world thinks of them The more circumspect Men are the more the world counts them Fools crazy-brains and judge it to be a fond scrupulosity to expose themselves to scorning and trouble for that which they call a nicety But the less circumspect the more foolish and the more wary and more desirous to see God's Word this is wisdom that 's the reason why it is said The fear of the Lord prolongeth days Prov. 10. 27. When Men once come to stand in awe of God when they are afraid to do any thing that may displease God and look for a Warrant and Rule and desire to know the mind of God in every action these are wise Men. 3. This wisdom lies in self-denial or being at some cost and charge to compass our end A godly Man knows his end will recompence him sufficiently at last the enjoyment of God will pay for all It is a part of folly not wisdom to have great aims and designs and loth to be at charges He that will not be at the cost will never bring any weighty matter to pass So he is call'd a wise Merchant That sold all for the pearl of price Mat. 13. 46. Surely Heaven is worth something therefore if you are call'd to despise the delights of the flesh the honours of the world to part with them to be dead to temporal interests it seems the greatest folly in the world but indeed it 's the truest wisdom saith Lactantius Usually wisdom dwells at the sign of folly Why because all wisdom puts Men upon some Self-denial Carnal Men count it folly for a Man to be dead to his conveniences and worldly concernments and that upon the pursuit of invisible things that lie in another world But this indeed is the greatest wisdom there is no wisdom without some self-denial Carnal Men they have a self-denial a cursed one none deny themselves so much as they they part with Heaven Christ Peace and serenity of Conscience all the hopes all the comforts of the Spirit meerly to please the flesh and gratifie their interest in the world all is to compass the pleasure profits and honours of the world and so to dig for Iron with mattocks of Gold waste precious things to compass them that are vile and contemptible Well then let us see who are wise they that are working out their salvation or those that are pleasing the flesh they that are wary and circumspect and loth to break with God or those that run blindfold upon the greatest dangers and go like an ox to the slaughter or as a fool to the correction of the stocks Prov. 7. 22. Who are wise those that sell all for the Pearl of price or those that part with their birth-right all their hopes in God and present sense of his love for a little temporal convenience Thus I have proved the first thing namely That the Children of God are wiser than their Enemies as to their general choice SERMON CIV PSAL. CXIX VER 98. Thou through thy Commandments hast made me wiser c. I Come now to the second Consideration They are wiser than their Enemies as to security against their attempts and that enmity and opposition that they carry on against them they are far more safe by walking under the covert of God's protection than their Enemies can possibly be to have all manner of worldly advantages I shall prove it by this Argument Because they are more prepared and furnished as to all Events A godly wise Man is careful to keep in with God he is more prepared and furnished can have a higher hope more expectation of success than others have or if not they are well enough provided for though things fall out never so cross to their desires 1 As to Success Who hath made wiser provision think you he that hath made God his Friend or he that is born up with worldly props and dependencies They that are guided by the Spirit of God or they that are guided by Satan Those that make it their business to walk with God step by step or those that not only forsake him but provoke him to his face Those that break with Men and keep in with God or those that break with God Surely a child of God hath more security from Piety than his Enemies can have by secular Policy whereby they think to over-reach and ruine him The safety of a child of God lieth in two things 1. God is his Friend 2. As long as God hath work for him to do he will maintain him and bear him out in it 1. God is his Friend and that must needs be a Man's wisdom when he complies with the will of him upon whom he depends All things do absolutely depend upon the Providence of God he hath wisdom strength and dominion over all Events the wisdom of God is on his side and therefore it is but the wisdom of Men against him If the difference only lay between Men and Men the craft and policy of their Enemies and their own craft and policy the Scales would soon break of their Enemies side for they are wiser in their geration Luke 16. They have great abilities and great malice which sharpens Mens understandings they have a large conscience and more liberty to do what they will so that a Child of God is gone if it were to oppose craft with craft and usually they carry their matters more subtilly laying hidden snares and profound counsels whereas the Children of God carry it simply and plainly But then there is a wise God to act for a foolish People And sometimes God may give his People great abilities as Ioseph was wiser than his Brethren Moses wiser than the Egyptians Daniel than all the Magicians of Babylon but yet usually parts and secular wisdom are given to the Enemies Only a Child of God hath this point of wisdom above the Enemies he taketh in
this kind of wisdom 1 Cor. 3. 18. 2. You may look upon them as corrupt and sinful In those days of Saul the Teachers might be corrupt as vvell as other ranks and orders of Men and then it only implies this That God gives greater understanding to his People than to their corrupt Guides Luk. 11. 52. Wo unto you lawyers for ye have taken away the key of knowledge ye entred not in your selves and them that were entring in ye hindred The Expounders of the Lavv vvere corrupt and hindred others from entring into the Kingdom of God it is a great evil vvhen the Church of God is given up to such kind of Guides But novv in such a case they that make conscience of God's Ordinances use private means vvith diligence have more understanding than their Teachers Mat. 23. 2 3. The Scribes and Pharisees sit in Moses seat Whatsoever they bid you observe that observe and do but do not ye after their works for they say and do not Though they were naught and corrupt themselves yet if they bring God's message it should not be slighted because of the office and lawful authority with which they are invested though not every way qualifi'd for their station and in this sense a Child of God may be wiser than his Teachers 3. We may look upon them as contenting themselves with the naked Theory of God's Law without making conscience of practice that they were such kind of Guides that never tasted themselves what they commended to others or practised what they taught then I have more understanding than my Teachers He that excels in practice he hath the best understanding Practical knowledge is to be prefer'd before speculative as much as the end is to be prefer'd before the means the end is more noble than the means now speculative knowledge is the means to the end Psal. 111. 10. A good understanding have all they that do his commandments Not only know what is to be done but do what is to be known as for others whatever light they seem to have they have not wisdom and understanding Ier. 8. 9. Lo they have rejected the Word of the Lord and what wisdom is in them They were boasting of the knowledge of the Law yet there was no wisdom in them A mean Christian that fears God is a Man of more understanding than he that hath a great deal of head-light and in this sense may it be well said The Children of God are wiser than their Teachers Many times those that are unlearn'd rise up and take Heaven by violence when others by all their literal and speculative knowledge are thrust down to Hell Suppose it spoken no way in diminution to these Teachers but that they did their duty 4. Some comment thus That David had more understanding than all his Teachers which taught him the first Rudimens of Religion that he transcended them by far by God's blessing in making further progress in this kind of knowledge If this were the sense it would teach us not always to keep to our milk and to the first principles of Religion but to wade further and further into these mysteries Heb. 5. 12 13. We should go on still and grow up to a greater fulness in knowledge according as we have more means and advantages But this is not the sense for he saith than all my Teachers Why then 2dly take it for his godly Teachers that were every way qualifi'd and it is no new thing for a Scholar to exceed his Master and Christians of a private station many times to excel those that are in office Look as in secular things among the Heathens Aristotle was wiser than Plato his Master and oppos'd him in many things therefore is call'd an Asses Colt that as soon as he was full with the Dams milk kicks her he forgot that he was his Father We should if we can exceed our Teachers but not despise them and Daniel chap. 1. 20. was wiser in civil Arts than all his Teachers so also 't is true as to holy things Iesus Christ at twelve years of age puzled the Doctors Eli brought up Samuel in the fear of God but he proved wiser than Eli Paul brought up at the feet of Gamaliel Acts 22. 3. prov'd a more notable instrument of God's glory And Austin was taught by Ambrose but grew afterwards more eminent than he Thus David was wiser than his Teachers and yet they might be faithful and holy Now he mentions this partly to commend the Lord's grace Thou hast made me wiser than my Teachers and partly to commend meditation in the Word the means by which he got it not to boast of his own attainments but to commend grace and commend the means of grace to others What may we observe from this Assertion of David I am wiser than my Teachers 1 Obser. First The freeness of Gods grace in making a difference between men and men as to measures and degrees of knowledge 1 Cor. 4. 7. Who made thee to differ from another And what hast thou that thou hast not received Some have more and some less understanding and all is as God gives out There is not only a difference between men and men as to their great distinction of Election and Reprobation but within the sphere of Election as to measures of grace God manifests himself to some more than to others they are admitted to this favor to see more than others into the mind of God though they have the same Teacher God's Spirit the same Rule and Direction God's Word the same Principles of Grace yet they have greater measures of knowledge the reasons lie in God's bosom and grace Now this should be noted that those which excel should be kept humble as being more indebted to grace than others are and surely none should be proud because more in debt and that those who are excelled might submit and be contented to be out-shined Iohn 3. 30. He must increase but I must decrease It should be a rejoicing to them that God is likely to be glorifi'd more by others especially Teachers should rejoice that God should give such a blessing to the Ministry that they which seem to be under them should see more than they when those two quarrelling Pronouns meum tuum mine and thine have no more use as in Heaven then we shall fully rejoice in one anothers gifts and graces and what they enjoy it will be our comfort as in a Quire of Voices one sings the Treble another the Bass they are refreshed and every one delights not only in his own part and performance but in the part of each other all concurs to the harmony so one hath this measure of grace another another and all concur to the glory of God 2 Obser. Secondly Not only the freeness of God's grace in giving wisdom to one more than to another but observe also the Soveraignty of God's distribution the treasures of grace are at his free disposing and
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
how we are to refrain from every evil way The reasons of this are two 1 Because sins will weaken our graces 2 They will weaken our Comfort both which are necessary to the keeping of Gods Law therefore if we would keep the Law and be punctual and close with God in a course of Obedience we must stand at a great distance in heart and practice from all sin 1. Sins will weaken our graces There are several graces necessary to the keeping of God's Law as Faith Fear Love Hope You know at Conversion God puts a vital Principle into us that is diversified and called by these several names These graces are planted in us as principles of operation and as these decay our acts of Obedience will be more or less a sickly faith can produce but weak operations as if the root wither and decay the branches will not long flourish so when our fear and reverence of God is lessened as it is by every act of sin the spiritual life will not be carried on with that exactness and care So when our love waxeth cold we will not be so diligent and serious for these are the Principles of operations Rev. 3. 3. When they left their first love they left their first works If there be a decay and diminution of our graces then there will be an intercession of acts and operations these graces will suffer a shrewd loss they are qualities and therefore capable of encrease and remission being more or less As Love it may wax cold Matth. 24. 26. Fear may be greater or less so Faith though there be some seed of Grace remains to preserve the interest of the soul yet things may be ready to dye and faint How do they decay by sins Gal. 5. 17. These things are contrary flesh and spirit that is always warring upon one another and weakening one another and here lies the Christian's advantage to observe which is up and which is down By every act of deliberate sin the flesh is strengthened and grace weakened these are up and down in a renewed heart therefore it is good to see which prevails that you may not weaken your strength if you gratifie the flesh you hearten your enemy and strengthen your clog and so grace languisheth 2. It weakens our comfort Comfort is necessary to make us lively and chearful in God's service The Lord knows we drive on heavily when we have not that peace of Conscience serenity of mind and we want the comforts of God's spirit The more our hearts are enlarged the more we run the way of God's Commandments Psal. 119. 32. What is an enlarged heart chiefly by joy and comfort It is joy that enlargeth the heart now sin weakens this joy this comfort which is our strength When Adam sinned his soul was filled with horror Gen. 3. 10. And David when he had been tampering with sin lost his Comfort Psal. 51. 8. Make me to hear of joy and gladness that the bones which thou hast broken may rejoyce And ver 12. Restore to me the joy of thy Salvation He that priks himself with a needle or sharp thing must needs feel pain so whosoever gives way to sin certainly will have trouble of soul confusion grief fear sorrow and loseth his sense of salvation for a time and sins away his peace Always the more exact our walking the more is our peace of Conscience 2 Cor. 1. 12. This is our rejoycing the Testimony of our Conscience c. Well then if we would be punctual with God we see how much it concerns us to stand at a distance from every evil way Use 1. To shew how far they are from a course of Obedience that live under a full power of their sins Never think you seek after that which is good while your evil scent remains with you and your former evils are in life and strength to this very day All those that wallow in brutish sins of Drunkenness and Adultery so those that are guilty of common swearing Sabbath breaking and such â—…like gross sins these have good thoughts of themselves they have sincerity towards God but such have a spot that is not the spot of God's people Twice there 's a caution interposed that such should not be deceived 1 Cor. 6. 9. Eph. 6. 6. You will say where lies the danger of any deceit O the worst are apt to deceive their own hearts There 's a world of these deceivings in the hearts of men the best of Saints have fallen into as great sins they think these are but petty slips and humane infirmities and God's patience will suffer all grace will pardon all at length and no man is perfect therefore they have some hopes to even those that are drunkards adulterers and abusers of themselves with mankind though their sins be as Sodom those that fall into the grossest sins they are apt to be deceived Be not deceived these things are not consistent with grace 2. It shews how far they are from the temper of God's Children that are not punctual with God in a course of Obedience that hate one kind of evil not another many hate prodigality yet not covetousness hate covetousness and are given up to sensuality hate an Epicure and such a one as squanders away his estate thinks as evil of him as can be but not hard hearts such as shut up their bowels and do no good in their places and some hate sensuality but not pride but cherish that there is some sweet bit under his tongue as Zophar speaks Iob 20. 12. Christians though we can subdue no sin as we should yet we are to resist every sin and especially to bend all the force and strength of your souls against your sins that sin which is most apt to prevail with you this is a sign of uprightness Psal. 18. 23. and therefore if you would know whether you have given up your selves to walk with God to keep his Word what labouring hath there been with your own hearts what pains have you taken to set against your own sins are you most jealous of it pray most against it often turn the edge of the Word upon it are you observing the decays or do you keep it under the tongue Reason with your selves upon the world to come is it reserved corruption or remaining corruption Have you never been dealing with your hearts to suppress such a corrupt inclination as you have been often foiled with Use 2. To press those that would be exact with God to stand at a distance in heart and practice from every known sin whatever urging and solicitations you have within your selves though it would break out yet have you refrained To this end let me commend two graces and two duties The two graces are love to God and his Word and fear to God and his Word For the Graces 1. A Love to God a Love to the word of God A Love to God Psal. 97. 10. Ye that love the Lord hate evil It is as
prey is a man to Satan and is carried headlong to destroying courses when a man hath more zeal and earnestness of spirit than knowledge to guide him how will he stumble and dash upon things that are very contrary to the will of God 2 If they can discern them they shall not have a heart and skill to remedy them without understanding VVe shall not have a heart for light will be urging calling upon us minding us of our duty warning us of danger whereas otherwise we shall go on tamely like an Ox to the slaughter and like a Fool to the correction of the Stocks we shall not have this restless importunity of Conscience which is a great restraint of sin And then we shall not have the skill for all is misapplied and misconceived by an ignorant spirit for the whole business of his Religion is making Cordials instead of Purges and Potions instead of Antidotes catching at Promises when Threatnings belong to him lulling his soul asleep with new strains of grace when he should awaken himself to duty 2. Never count your selves to have profited in any thing till your hearts are awakened into a further hatred of sin Christians they are but Notions it is not saving knowledge unless it be in order to practice men have no understanding that have not this active and rooted enmity against sin Psal. 111. 10. A good understanding have all they that do his commandments They that hate sin more and are more weary of corruption He is made wiser by the Word that is made better by it It is not the talker against but the hater of iniquity that is the wise man If wisdom enters upon the heart and breaks out in our practice by that is our thriving in knowledge to be measured 1 Iohn 2. 3. Hereby we know that we know him if we keep his commandments This was God's scope in giving the Word not to make trial of mens wits who could most sharply conceive or of their memories who could most faithfully retain or of their eloquence who could most nimbly discourse but of the sincerity of the heart who could most obediently submit to the will of God Ier. 22. 16. when he had spoke of hating of sin and doing good Was not this to know me saith the Lord This is to know God to hate sin Outward things were not made for sight only but for use as Herbs Plants and Stars so our Reason and the Scriptures the Lord hath given us it is not only for sight but for use that we may be wise to salvation not that we may please our selves with acute notions about the things of God but seriously set our hearts to practise The fourth thing in this general Point is That this wisdom and understanding is gotten by God's precepts Mark I hate every false way why Because by thy precepts I get understanding Where have we it by studying God's Word Rom. 3. 20. By the Law is the knowledge of sin How is the knowledge of sin by the Law three ways according to the nature of the sin according to who is the sinner and according to the guilt and dreadful estate of them that lie in a state of sin so the knowledge of sin that is the nature of it and where it lives and where it reigns and what will be the effects of it all this knowledge is by the Law 1. By the Law is the knowledge of sin quoad naturam peccati There are many things we should never know but by the Law of God though we have some general notions of good and evil Rom. 7. 7. saith the Apostle I had not known sin but by the Law for I had not known lust except the Law had said Thou shalt not covet Those first stirrings and secret lingrings of heart and inclinations to that which is cross to the Will of God that they go before all consent of will and all delight these things we could never discern by the light of nature 2. Quoad subjectum what is the sinner and who is guilty of it So Rom. 7. 9. I was alive without the Law once but when the Commandment came sin revived and I died He saw his lost miserable undone condition by the Law of God The acts of sin are discovered by the Word of God it discovers the thoughts and intents of the heart Heb. 4. 12. and state of sin our natural face the condition wherein we are is to be seen in this glass 3. Quoad reatum magnitudinem peccati what will be the effects of it Rom. 5. 20. The Law entred that the offence might abound Therefore the Law was given that it might work a deep sense of the evil consequents of sin and what wrath man was bound over to for violating the righteous Law The Law represents the heinous nature of sin as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law as it strikes at God's Being or at God's Authority seeks to justle him out of the Throne as it contradicts his Sovereignty and plucks the Scepter out of his hand and the Crown from his head and makes men to say Who is Lord over us As if we had nothing to guide us but our own Lusts the Word of God discovers this pride of heart and then the manifold mischiefs of sin are discovered we get this understanding by the Word It is better to know these mischiefs of sin by the threatnings of the Word than by our own bitter experience it is sin that separates from God and renders us uncapable of all blessings Use 1. Study your selves and take a view of the case and state of your souls by the glass of the Word see what you gain by every reading hearing every time you converse with him what is given out to convince you of sin or awaken your soul against sin 2. When you consult with the Word beg the light of the Spirit which is only lively and efficacious The Apostle speaks of knowing things in the evidence and demonstration of the Spirit and of power 1 Cor. 2. 4. There is the same demonstration of the Spirit there 's a manifest difference between the evidence of Reason and Arguments held out from a natural understanding and between the illumination or the demonstration of the Spirit There are many that may have a full knowledge of the letter and the sense of the words as they lie open to the evidence of reason yet be without the light and power of those truths for that 's a fruit of the demonstration of the Spirit the lively light of the Holy Ghost that goes along with the word SERMON CXII PSAL. CXIX VER 105. Thy Word is a lamp unto my feet and a light unto my path THE present world as much as it suits with our carnal nature 't is but like a howling wilderness with respect to Canaan in which there are many crooked paths and dangerous precipices yea many privy snares and secret ambushes laid for us by
be innumerable every days experience will furnish us with enough of this they that will not take the light of God's Word stumble upon dark mountains for God hath owned his Word to a tittle owned both the Tables Râ—…m 1. 18. The wrath of God is revealed from heaven c. from heaven by the effects of his wrath If men be ungodly and unrighteous they are punished nay not only in the general but in particular Heb. 2. 2. For if the word spoken by angels was stedfast why for every transgression and disobedience received a just recompence of reward By every transgression he means a sin of omission by every disobedience a sin of commission And as he will do so for sins against the Law so sins against the Gospel that place where the Gospel was first propounded smarted for the neglect of it 1 Thes. 2. 13. Wrath is come upon them to the uttermost for despising the Gospel And still God secures the certainty of our direction by new judgments those that will go contrary to the Word turn aside to paths of their own they perish in their devices 4 Let me prove it by Reasons that certainly the Word must needs be light that is a clear and sure direction I prove it from the Author the Instruments and Penmen and from the ends why God hath given the Word 1. From the Author of it it is God's Word Every thing that comes from God hath some resemblance of his Majesty God is light and in him there is no darkness at all 1 Iohn 1. 5. his Word is light If God would give us any thing to direct us it must needs be clear and sure it must have light As at first God gave reason to direct man 1 Ioh. 1. 4. That life was the light of men as it came from God before it was weakned by the Fall it was a full direction it discover'd its Author and now since the Fall still it discovers its Author Conscience which remains with us it is called the candle of the Lord Prov. 20. 27. From a glorious Sun now it is dwindled to a candle yet it is called the candle of the Lord It is a candle lighted by God himself The understanding and conscience that is privy to our most secret motions thoughts and actions though it may be maimed and lessened by sin it is sensible of some distinction between good and evil and acts God's part in the soul sometimes condemning sometimes approving accusing and excusing by turns Rom. 2. 15. But alas if we were only left to this light we should be for ever miserable The light of reason is too short for us now and there 's a double reason partly because our chief good and last end being altered by sin we shall strangely mistake things if we weigh them in the balance of the flesh which we seek to please Now our chief good is altered or rather we are apt to mistake it all our business is to please the flesh and to gratifie lust and appetite Psal. 49. 12. Therefore go to a man led by carnal and unsanctified reason he shall put light for darkness and darkness for light good for evil and evil for good Isa. 5. 20. He shall confound the names and natures of things so miserably grope in the dark and not find out the way to true happiness either stumbling dashing his foot against a stone or wander out of the way in a maze of a thousand uncertainties therefore it 's a blessed thing not to be left to this candle of reason the light within us for that will not guide us but God hath drawn a strait line for us to Heaven which if we follow we cannot miss Again partly because man's condition since the Fall is such that he needs a supernatural remedy before he can be happy he needs a Redeemer Now the gift of a Redeemer depending upon the free grace of God cannot be found out by natural light for that can only judge of things necessary and not of such things as depend upon the arbitrary love of God therefore this light cannot guide Iohn 3. 16. Well then because the candle of the Lord that is within us is not enough to direct us God hath set up a Lamp in the Sanctuary to give us light and to guide us in the pursuit of true happiness and that 's the Scripture Now if they have God for their Author surely they must needs be clear and full for nothing indited by his Spirit can be dark confused and inconveniently exprest either with respect to the things revealed or to the persons to whom this Revelation is made For if God should speak darkly here 's my Argument especially in necessary things it is either because God could not speak otherwise or would not The former is direct blasphemy he that made the Eye cannot he see and he that made the mouth cannot he speak plainly and intelligibly to his People so as to be understood by them And the latter cannot be said that God would not for that is contrary to his goodness and love to mankind Psal. 25. 8. Good and upright is the Lord therefore will he teach sinners in the way If this be true that God is a just good God he will teach us plainly the Psalmist infers it he is just and will not lead us wrong he is an upright God and he is a good God and therefore though we have fallen from the state of our Creation though the candle of the Lord burn dim in our hearts since the Fall yet he is a good God therefore he will shew us the way Now it is not to be imagined that there should not be light in the Word of God that that should be dark confused and unintelligible That the most powerful and wise Monarch and most loving of all that he should write a Book to teach men the way to Heaven and do it so cloudily that we cannot tell what to make of it therefore if God be the Author this Book must be true here must be light a clear and sure direction to guide us in all our ways 2. I prove it by reason again from the Instruments used in this work Shall I take those words for my ground-work 2 Pet. 1. 21. For the prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost That is 't is not the fancies or dictates of men but the Word of God for they were holy men and holy men guided by the Holy Ghost and so guided as that they were moved born up by the special motion of the Spirit Let me reason thus those that God hath employ'd to deliver his mind to the world look either to the Prophets of the Old Testament or Apostles of the New and you will find them to be holy men burning with zeal for God and love to souls and it is not to be imagined that they would deliver God's
benefit that we have by his Reign is this ver 10. compar'd with ver 1. he preserveth the souls of his Saints that is their lives he delivereth them out of the hand of the wicked there is an over-ruling a secret and invisible Providence by which they are kept and hidden as in a Pavilion so they have often experience of wonderful preservation in the midst of all their Troubles 2 God shews his Power for over-ruling all these Accidents for the increase and benefit of his Church and People When the Believers were scatter'd and driven up and down when exposed to hazards and inconveniences it is said Acts 11. 21. The hand of the Lord was with them and a great number believed and turned unto the Lord. God can make their loss turn to their increase Christ often gets up upon the Devils shoulders and is beholden more to his Enemies than to his Friends in this sense because that which would seem to stop his course and to obscure his glory doth advance it so much the more Phil. 1. 12. The things which hapned unto me have fallen out rather unto the furtherance of the Gospel The Gospel was not extinguish'd by Paul's imprisonment but propagated I say Paul's sufferings were as necessary as Paul's preaching that the truth might gain and that it might be known and heard of God over-rules all these actions for his glory and for the benefit of his Church Use 1. First If we be not in this condition let us look for it and prepare for it Religion is a Stranger in the World and therefore it is often ill entreated we have a stable happiness elsewhere and here we must expect changes All the comforts and hopes of the Scriptures is suited to such a condition a great part of the Bible would be needless and would be but as bladders given to a man which stands upon dry land and never means to go into the waters the comforts and provisions God hath made for us in the Word would be useless if such things did not befal us why hath God laid in so many supports if we think never to be put to distress and troubles Oh then think of these things before-hand and make them familiar to you The evil which I fear is come upon me saith Iob. When the back is fitted the burden will not be so dreadful think of these things before-hand that you may provide and prepare for them Now that you may not be strange at such kind of Providences consider four things 1. The World will be the World still There 's a natural Enmity between the two seeds which will never be wholly laid aside between the seed of the Woman and the seed of the Serpent Gen. 3. 15. as natural an Enmity as between the Wolf and the Lamb the Raven and the Dove 1 John 3. 12. Cain was of that wicked one and slew his brother and wherefore slew he him because his own works were evil and his brothers righteous Separation and Estrangement in course of life is a provoking thing Men that live in any sinful course are loth any should part company with them that there might be none to make them ashamed therefore when they draw from their sins and do not run with them into the same Excess of Riot they think strange your life is a reproof to them Iohn 7. 7. The world hateth me because I testified of it that the works thereof are evil And Heb. 11. 7. Noah condemned the world being moved with fear prepared an Ark. Strictness is an object reviving guilt Every wicked man loves another Velut factorem adjutorem excusatorem sui Criminis as one that favors his Actions and helps to excuse his Actions One wicked man doth not put another to the blush It is no shame to be black in the Countrey of the Negroes But when there 's a distinction some walk with God humbly and closely certainly your life is a reproach to others that do not so therefore they will hate you 2. This Enmity hath ever been working the Prophets and holy men of God have had experience of it Abel was slain by Cain Gen. 4. 18. Isaac scoff'd at by Ishmael Gen. 21. 11. which Example the Apostle alledgeth Gal. 4. 29. He that was born after the flesh persecuted him that was born after the spirit So it was then so it is now and so it will ever be to the worlds end Ever it hath been the lot of God's children to suffer hard things from the men of this world though they are related to them in the nearest bonds of kindred and acquaintance Iacob because of the blessing and birthright was pursu'd to death by Esau and driven out of his fathers house Gen. 27. Moses driven out of Egypt by his unkind Brethren Acts 7. 25 26 27. David hunted up and down like a Partridge upon the Mountains Iezabel sought Elijah's life Micaiah thrown into Prison and hardly used Elisha pursu'd by Iehoram for his head Instances are endless of this kind ever there hath been an Enmity and ever will be 3. Persecutions are more greater and longer in the New Testament than in the Old why partly because the Old Testament Church were under Tutors and Governors Gal. 4. 1 2. Neither for light of knowledge nor ardor of zeal to be compar'd with the New Testament Church when the kingdom of heaven suffers violence Mat. 11. 11. Look as Christ spar'd his Disciples until they were fit for greater troubles till fit for the new Wine Mat. 9. 17. so God spar'd that Church the Church then had troubles but for the most part they were not for Religion but for defection from God for their sins and partly too because the Church of the Old Testament was not so dispersed but confined within the narrow bounds of one Province or Countrey not mix'd with the profane Idolatrous Nations nor expos'd to their hatred contradiction and rage But of Christians the Apostle tells us this Sect is everywhere spoken against and partly because Satan then had quiet Reign over the blind world for a long time but now when Christ comes to dispossess him to turn out the strong man the goods were in peace before and now he hath but a short time he hath great wrath Rev. 12. 11. When Christ came to seize upon the world it was quick and hot work his force and violence was greater Again Temporal Promises were more in the eye of the Covenant where all things were wrap'd up in Types and Figures when Prosperity signifi'd Happiness and Long Life signifi'd Eternity there were not such Exercises and Trials then But now All those that will live godly in Christ Iesus must suffer persecution 1 Tim. 3. 12. But since Christ hath set up his Church and brought light and immortality to the world now Troubles are greater 4th Consideration Persecutions from Pseudo-Christians will also be hot and violent Rev. 14. 13. Write from henceforth saith the Spirit Blessed are the dead
that dye in the Lord. Why the dead that dye in the Lord they were always blessed from the beginning of the world why such a solemn notice from Heaven why From henceforth The meaning is this those that suffer'd under Pagan Persecutions all Christians would call them blessed that dyed in the Lord Ay but now when the Persecutions began under the Pseudo-Christians Blessed are the dead that dye in the Lord from henceforth still Nay the Persecutions here are greater than the Pagan and of longer continuance why because they have a shew of Christ's Authority as the Beast in the Revelation had horns like a Lamb that Beast which spake like a Dragon deceiv'd the Nations inchanted the World with her Witchery and Sorcery that Beast had a pretence of the Authority of Christ Rev. 13. 11. And the purity of Christians is greater and so more enraging and the great quarrel in the latter Ages of the World is about a Temporal Interest the spirit of the World is the spirit of Antichristianism and of all those that hang upon her are the spirit of the World 1 John 4. 5. They are of the world therefore speak they of the world and the world heareth them Now when these are contending for the World this doth exceedingly inflame and heighten the rage against those that would endanger their worldly interest You see there is cause to think that God will expose us also to our Trials therefore we should be forewarn'd and prepar'd for these things that they may not come upon us unawares Use 2. If God's People are put into such a condition that they carry their Lives in their hands then learn from hence That if we have greater security for our Lives and Interests we ought more to bless God and to improve the season It is a great mercy that we have Laws to secure our Religion and our Interests that we have Christian and Protestant Magistrates to execute those Laws that we may in safety worship God in the Publick Assemblies and we ought to bless God But then if this be our condition there are three duties requir'd of us 1. To acknowledge God in this mercy for it is he that hath the hearts of Magistrates in his own hands Prov. 21. 1. The Kings heart is in the hand of the Lord as the river of waters he turneth it whithersoever he will Their thoughts their designs inclinations and aversations are in God's hands And as God hath power so hath he promis'd this blessing Isa. 49. 23. That he will give Kings to be Nursing Fathers and Queens Nursing Mothers Well there 's a Power and a Promise what follows then only that we praise God for so much of it as we have and that we pray to God still for more that we may under our Kings and Governors lead godly and quiet lives 1 Tim. 2. 1 2. and therefore if we have greater security for our lives and interests God must be acknowledg'd 2. Be so much the more in active obedience Acts 9. 33. Then had the Churches rest And what then And they walked in the fear of God and in the comforts of the Holy Ghost When you have a good day you should improve it well when we may walk up and down in the security of Laws and serve God freely O let us serve him much we are not call'd to renounce our interests therefore let us mortifie our lusts Fires are not kindled about us to consume our bodies therefore let the fire of God burn up our lusts If the Saints are to quit their well-being certainly it should not be grievous to us to part with our ill-being with our sins for God's service Look as Salvian de Gub. lib. 3. saith when our Kings are Christians and Religion is not troubled by them now God calls us to be more pure and holy in our conversations now we do not shift for our lives let us avoid occasions of evil now we are not cast into Prisons let us confine our selves to our Closets that we may serve God more chearfully there 3. Bear the lesser Troubles with more Patience when this is not our condition that our Lives are carried in our hands from day to day It was never so well with the People of God that if not in Kingdoms yet in Families in Parishes in lesser Societies there will be some conflict now these we should bear with more patience because the children of God are expos'd to that condition that they have carried their Lives in their hands from day to day Heb. 12. 3. Consider him that endured such contradiction of sinners against himself lest ye be wearied and faint in your minds You are not called unto a resistance to blood As Iulian the Apostate said to one If he was so offended with their Taunts what would he be wiâ—…h the Darts of the Persians If we cannot suffer a Reproach and an angry word for Christ if we murmur when we are a little slighted and forgotten by men and left out of the tale of the World O what would we do if we were call'd to suffer greater things Ier. 12. 5. If thou hast run with the footmen and they have wearied thee then how canst thou contend with horsemen That is If thou canst not endure a scorn reproach and opposition of a few private wicked men that stand upon even ground with thee how canst thou contend with Horses when there are other manner of oppositions Use 3. If this should now befall you as it hath befallen God's choicest servants and very likely so to do for those Reasons I gave then shrink not but resolve to endure any Extremity rather than take any sinful course for your ease nay be not dejected if it should happen Acts 21. 13. I am ready not only to be bound but also to dye for the Name of the Lord Iesus There was one that had his life in his hand indeed that had the courage to lay it down to quicken you hereto let me give a few considerations 1. God hath given you greater things than possibly you can lose for his sake though we should lose life and all yet he hath given us his Christ. Saith Ambrose We are indebted for a person of the Godhead and shall we stick at our personal interests and concernments Shall we not dye for his Honour who dyed for our Salvation Dye temporally for him who maketh us to live Eternally And give that body as a sacrifice to the honour of Christ which otherwise by the Law of Nature will become meat for the Worms therefore every Christian should carry his life in his hand Phil. 1. 20. either by Martyrdom or Ministerial labours 2. No Evil is like to that Evil which will befal us in forsaking God Mat. 10. 28. Fear not them which can but kill the body c. Shall vve rather than run hazards vvith the Sheep of Christ be contented to hovvl vvith Wolves in everlasting darkness When vve for a little temporal danger
David that which I esteem to be my happiness this is as Lands Goods Treasures to me dearer and nearer than all temporal things whatsoever Look as a Believer in the duty part of Religion takes the Precepts for his Councellor so David saith Psal. 119. 24. Thy testimonies also are my delight and my Councellors or the men of my Council Answerably in the happy part they are my heritage and the rejoycing of my Soul 't is my wealth my treasure my chief Estate Every man is known by the choice of his portion now David was not taken up with any worldly thing so as to make that his heritage or account it his solid happiness wherein his Soul could find complacency and contentment 2. It signifies to make it our work to get and keep up an interest in Gods testimonies this is to take them for our heritage Esteem is manifested by prosecution That which is our chiefest work that shews us what we take to be our heritage What is it to grow great in the World to shine in pomp to flow in pleasure or to get and maintain an interest in the Covenant What do we seek first Is it the Kingdom of God and his righteousness Mat. 6. 33. The main care is to make sure an interest in the Covenant to get a right and propriety in it 3. To hold all by this tenure Heritage is a Childs tenure we do not come to this right by our own purchase but as Heirs of Christ not by our own merits but by adoption God making us Children and joint-Heirs with Christ Rom. 8. 17. and if Children then Heirs Heirs of God and joint-Heirs with Christ. Adam's tenure was that of a Servant the Blessings that he expected from God by virtue of the Covenant of Works he looked upon them as wages of obedience but now we take the Promises as an heritage as a right devolved upon us as Heirs of Christ because Believers are called the Seed of Christ and upon the account of that are possessed of the priviledges of the Covenant Isai. 53. 10. He shall see his Seed and the pleasure of the Lord shall prosper in his hands This is a heritage purchased for us before we were born before we had done either good or evil and we have the right and title of Sons Ioh. 1. 12. He hath given us this priviledge to be the Sons of God Whatever we receive we receive it from God as a Childs portion 4. Heritage signifies actual use and possession and living upon them and so I have taken thy testimonies for my heritage that is I mean to live upon them and fetch all my Comforts thence A Believers interest is not an imaginary thing We do enjoy somewhat by virtue of the promises It is true our full fruition is suspended till hereafter but we begin here The testimonies of the Lord they are of present use in the present life therefore we are said to be Heirs according to the hope of eternal life Tit. 3. 7. God doth not take us to Heaven presently upon our spiritual nativity our new birth it pleaseth God to exercise us for a while in our nonage under Tutors and Governours and to make us differ little from Servants but for the present we have maintenance we live by Faith Gal. 2. 20. We live upon our heritage and fetch thence not only peace and righteousness and grace but meat drink and cloathing protection and defence So that to take Gods testimonies for our heritage is to live upon them as far as the present state will permit to fetch out all our supplies from the Covenant otherwise we should make the promises to be but a conceit and imagination if they did not afford present support A Believer doth not live upon outward supplies only but upon the Covenant not upon meat and drink food and rayment but he fetcheth all from the Covenant by the exercise of Faith and so these things are sanctified to him So that to take them as our heritage is to make them the grounds of our future hopes and the Storehouse from whence we receive our present supply And this is that which is called living by Faith fetching all our supports and supplies out of the promises Gal. 2. 20. All that I live in the flesh so in the Original I live by the Faith of the Son of God Thirdly For the Reasons Why it is the property of Believers to take the testimony of God for their heritage Before I come to that first I must shew what kind of heritage it is Secondly how Believers only and no others can take them for their heritage 1. What kind of heritage it is It is a heritage which exceeds all others in three particulars 't is full 't is sure 't is lasting therefore we must pitch upon it for our solid happiness 1. It 's a full heritage and nothing can be added to the compleatness of our portion for in the promises here 's God Heaven Earth Providences Ordinances all made ours and all inward Comforts and Graces they are a part of our portion and what can a Soul desire more Here 's God made over to us the great Blessing of the Covenant is I am thy God Other men say and they will think it a great matter when they can say this Kingdom is mine this Lordship is mine this House these Fields are mine but a Believer can say this God this Christ this Holy Spirit is mine Alas Riches and Honour and worldly Greatness are poor things to a God made ours in Covenant Nay mark the Emphasis God is not only ours but ours as an heritage Psal. 16. 5. The Lord is the portion of mine inheritance they may claim a title to God and enjoy the possession of God as freely as a man would do his own inheritance I say they have as sure a right to God and all that he is and can do as a Man can have to the patrimony whereunto he is born And as the Lord is theirs so Heaven and Earth are both theirs Heaven is theirs Let a Believer be never so despicable in the World yet he is an Heir apparent to the Kingdome of Heaven Iames 2. 15. Though it may be you are poor persons nothing to live upon poor Apprentites nothing to set up withal yet God hath chosen the poor of this world to be Heirs of a Kingdom Poor Believers are but Princes in disguise Princes in a foreign Countrey and under a veil they have a large patrimony it lies indeed in an unknown Land to the World 't is in Terra incognita to them but Believers know what an ample portion God hath laid up for them Heirs of a Kingdome If that be not enough take that other Expression Rom. 8. 17. Heirs Co-heirs with Christ Christ as Mediator and we as Members of his Body possess the same God one Father one Husband one Estate we dwell together live together where he is we are Besides God and Heaven there is
the World too Here 's the difficulty how a Christian that hath not a Foot of Land yet should be Heir of all the World All things are theirs saith the Apostle 1 Cor. 3. 21. And it is said of Abraham who was the Father of the Faithful and whose Blessing comes upon us that through the righteousness of Faith he became Heir of the World He was re-established in the right which Adam had before the Fall that whereever God should cast his portion he should look upon it as made over to him by Grace as a sanctified portion belonging to the Covenant and in this sence he was Heir of the whole World All Creatures are sanctified to a Believer and the comfortable enjoyment of them fall to our lot and share and therefore 1 Tim. 4. 5. it is said commanding to abstain from meats which God hath created to be received with thanksgiving to them that believe and know the truth Mark Believers only have a Covenant right to Meat Drink Land Money and the things that are possess'd in the World to make use of the good Creatures God hath bestowed upon them Others are not Usurpers I dare not say so all men have a Providential right it is their portion God hath given them in this world but they have not a Covenant right Whatever of the World falls to their share comes to them in a regular way of Providence that shall be sanctified and truly without this Covenant right if we had all earthly possessions it would be a mere nothing and no Blessing Once more Providence is theirs even those things which are against us afflictions death not only life but death 1 Cor. 3. 22. as part of their portion Ordinances are theirs all the gifts of the Church Paul Apollos Cephas all for their benefit and Graces are theirs the righteousness of Christ and the Graces of the Spirit they are all a part of their portion made over to them by virtue of Gods testimony As to the righteousness of Christ It is said of Noah Heb. 11. 7. that he became an Heir of the righteousness which is by Faith The great Legacy which Christ hath left is his righteousness As Elijah when he went to Heaven left Elisha his Cloak or Mantle so when Christ went to Heaven he left the Garment of his righteousness behind him as a Legacy to the Church in confidence whereof we appear before God Look as Fathers leave Lands to their Children and such as they have so Christ hath left us what he had In the outward Estate we are despicable Silver and Gold he hath not left us that 's no solid portion but he hath left us his righteousness and obedience as a ground of our acceptance with God No Monarch in the World can leave us such a portion it cost Christ very dear to purchase it for us Then the Graces of the Spirit we have Grace enough to maintain our expences to Heaven and carry us on till we come to the full enjoyment of our portion Thus God in Covenant Heaven Earth whatever is great and magnificent the Ordinances of the Church the Graces of the Spirit all these belong to our heritage 't is a full portion 2. It is a sure portion both on Gods part and ours On Gods part there we have his Word and that 's better than all the assurance in the World He hath magnified that above all his name Psal. 138. 2. If we had but Gods single word that 's enough for God is very tender of his word more than of Heaven and Earth and all things he hath made Heaven and Earth shall pass away but my word shall not pass away Then we have it confirmed with an Oath Heb. 6. 6 7. God thought our heritage could never stand upon terms sure enough therefore he condescended to give us an Oath over and above his Word An Oath is given in a doubtful matter But now because Unbelief possibly might not be satisfied with Gods bare word he hath interposed by an Oath and pawned all his Holiness and Glory laid them at pledge with the Heirs of promise that they might have strong consolation for that 's the effect of Gods Oath when the Lord swears As I live saith the Lord as if he should say Take my life in pawn count me not an excellent glorious holy God if I don't accomplish this for you I will make good this promise There is no inheritance in the world so sure as this made over to the Heirs of promise And then on our part there 't is made sure God will maintain our right to this inheritance we should imbezil our inheritance lose it every hour if it were wholly committed to us but mark Thou art the portion of mine inheritance thou shalt maintain my Lot O Lord Psalm 16. 5. An heritage is either wasted by the prodigality of the Owner or else wrested from us by the violence and cunning of others Now for the prodigal disposition of the Owner Indeed we should spend our patrimony apace soon imbezil our portion if we had the sole keeping of it for we are Prodigals But mark under the Law Exod. 25. 23. an Israelite though he might alienate his inheritance for a while till the year of Jubilee came yet God forbids him to sell it away for ever So we blot our Evidences often we cannot read our Title there 's an interruption of Comfort a kind of Sequestration from the priviledges of the Covenant for a while but Jesus Christ is our Guardian to look after them that take the promises for their heritages And then it cannot be wrested from us by the violence of others All heritages in the world are liable to violences Princes have been driven from their Kingdoms and Men from their Heritages but this is a Heritage God will maintain he hath engaged his own power Iohn 10. 28. No man is able to pluck them out of my hand It shall not be wrested from us by any Pleas in Law The Devil would soon pick a flaw in our Title there are so many temptations and accusations but now God will maintain our right and possession of the priviledges of the Covenant He is deeply engaged to maintain their right whose hearts depend upon him they may take away life but not the favour of God 3. It is a most lasting and durable inheritance as being eternal I have taken thy testimonies for my heritage for ever You know all estates are valuable according as they last a Lease for years is better than to be Tenant at will an Inheritance is better than a Lease Our inheritance lasts for ever and ever All other heritages determine with life but then ours begins this heritage of Gods testimonies A worldly portion may crumble away and waste to nothing before we dye but these testimonies will give us a good Estate when all things else fail A Believer when he is stript of all and reduced to bare promises is a happy man and when
he is reduced to exigences then is the time to put the Bonds in suit God by promise hath made himself a Debtor As having nothing yet possessing all things 2 Cor. 6. 10. They have all things in the promise though nothing in sense If we have but one gracious promise left to subsist upon we cannot be poor 't is better riches than all the world for then our right to God and eternal Life still remaineth If an Estate here should last till death yet then certainly men try the weakness of their portion When other men find the worthlesness and baseness of their portion you find the sweetness fulness and comfort of yours Carnal men have but an Estate for life at best Luke 16. 25. Son in thy life time thou receivedst thy good things when they come to die they can look for no more then they find the gnawing Worm of Conscience prove matter of vexation and torment but then your heritage comes to the full Psal. 73. 26. My flesh and my heart faileth but God is the strength of my heart and my portion for ever Not only when all outward comforts fail all Creatures in the world have spent their allowance but when the flesh begins to fail when we consume and faint away and hasten to the Grave Lord then thou failest not thou art the strength of my heart and my portion for ever We have an interest in the eternal God and we shall live eternally to enjoy him God lives for ever and we live for ever that we may enjoy God 2. Now I come to give the Reasons Why it is the property of Believers to chuse this for their portion and why no others can do it It is the property of Believers to do so upon two Grounds 1. Because of the wisedome that is in Faith Faith is a spiritual prudence You shall see Faith is opposed not only to ignorance but to folly because it teacheth us to make a wise choice Reason makes us wise to chuse a good portion in this World The Children of this world are wiser in their Generation than the Children of Light Luke 16. 9. But Faith is for the inward and spiritual life Worldly men are wise in worldly employments to make a wise choice and accomplish such things they affect turn and wind in the world there they excel the Children of God but Faith makes us wise for Eternity and therefore it chuseth the better portion Faith is a spiritual light and seeth a worth in other things It is a notable Saying Prov. 23. 4. Labour not to be rich cease from thine own wisdom How came these two things to be coupled If we had no better wisedom than our own we should spend our time strength and care to labour to be rich Humane wisedom doth only incline and enable us to the affairs of the present life but God infuseth a supernatural light into the Saints they have counsel from the Lord Psal. 16. 7. I will bless the Lord who hath given me counsel my reins also instruct me in the night seasons as if he had said Ah Lord if I am left to my self and the workings of my own natural spirit I should be as vain and foolish as others are but thou hast given me counsel 2. The next Reason is Because of the nobleness and height of spirit that is in Faith Faith will not be satisfied with any slight fancies it must have better things than the world yieldeth The great priviledg of the Covenant and work of Grace is to give us a new heart that is another manner of Spirit than we had before Our natural spirit is the spirit of the world a cheap vile low spirit that will be satisfied with every base thing Every man seeketh something for his portion for no man hath sufficiency in himself but seeketh it without natural men go no further than the world riches honour pleasure they seek it some in one thing some in another there is none more unsatisfied than a worldly man for his heart cannot find rest and yet none are sooner satisfied a worldly man is not dainty but taketh up what is next at hand You think there is no such excellent spirited men as they that have high designs in the world and can atchieve Greatness and Honour But a poor Christian is of a more excellent spirit these things will not give him contentment nothing on this side God Faith yieldeth a man a choise spirit it makes us take the testimonies of the Lord for our heritage A renewed Soul it hath its aspirings it gets up to God and will not be satisfied with worldly delights but thou art my portion saith my soul Lam. 3. 24. Others hunt after other things beneath God Heaven the Graces of the Spirit the righteousness of Christ. Therefore thus it must needs be the property of Gods Children because they have another understanding and another heart And then none but the Children of God can have these priviledges Why Because though they are very magnificent and glorious yet they are invisible and for the most part future and to come they make no fair shew in the flesh this is hidden Manna meat and drink the world knows not of Carnal men look upon an Estate that lies in the Covenant to be but a notion and mere conceit and they cannot believe they shall be provided for if God bears the purse for them they cannot live immediately upon God they must have something visible outward and glorious and partly this inheritance is to come therefore they cannot have this property Heb. 6. 12. Be ye Followers of them who through faith and patience inherit the promises The testimonies of the Lord are an inheritance we cannot come at presently there needs a great deal of faith and patience in waiting upon God As a hired Servant must have money from Quarter to Quarter and cannot with the Child expect when the inheritance will befall him A carnal heart dares not trust God cannot tarry his leisure wicked men have their reward Mat. 6. 2. they must have present wages glory honour and profit here they discharge God of other things because it 's a thing which costs them much waiting an humble dependance upon God conflicts with many difficulties and hardships carnal men see no beauty in it and because it is to come it turns their Stomachs SERMON CXXII PSAL. CXIX VER III. Thy Testimonies have I taken as an heritage for ever for they are the rejoycing of my heart USE 1. It informs us what 's the reason why a Believer that hath nothing in hand nothing to live upon yet is not only patient but comfortable and joyful as the men of the world when their Corn Wine and Oil encrease Whence are these men maintained supplied and kept up at such a rate of cheerfulness Their inheritance lies in the promise As Christ said I have meat and drink the world knows not of so they have Land and Estate the world knows
things Do you find the word afford maintenance in distress and want of all things The Covenant is a store-house that never fails when all else fails God is alive still and the Promises are the same when the Field yields no Meal when there are no Calves in the Stall c. yet then you can live upon your Covenant interest and comfort your selves in the Lord your God Hab. 3. 18. Though the course of Nature may fail yet the Covenant of God doth not fail for that 's beyond the course of Nature or beyond the common Providence of God when you can see that â—…ll the accideâ—… which fall out in the world can never take your portion from you you hâ—…e eough to live upon when you see more in the Promises thâ—…n the Creature can take away from you and can see all made up in God As the Children of Israel in the Wilderness had no house but Lord thou art our dwelling place Psal. 90. 〈◊〉 Faith gets a living from Promises when nothing comes to hand in sense and outward feeling and nothing can be taken from us but what the Covenant can restore again and to fetch quickning and support from Heaven Use 3. For Exhortation to press you to take Gods promises for an heritage the poorest that are born to nothing may put in for a share Take these Motives 1. Consider Every man hath an heritage he hath a chief good Psal. 4. 6. Many say Who will shew us any good There is something that Man takes to be his happiness The Soul in its self is a Chaos of desires like a Sponge that sucks and thirsts it hath not sufficiency in its self it was made for something without our selves Now Man being such a needy Creature is always looking abroad for a happiness for a portion to maintain and keep him up in comfort and life Every Man must have a portion Men are not Men without looking after something to maintain them as a Portion Now there is no Portion like this like the testimony of the Lord there is none so full as this Gods Covenant Notion is Alsufficiency here 's all things to be found in God When God came to indent with Abraham I am God Alsufficient He that hath the testimony of the Lord for his Portion hath Gods Alsufficiency engaged to give him every thing he stands in need of 2. This is a Portion will go along with you where ever you go If you go into Exile a foreign Land into Prison into the Grave your heritage will follow you there Your Estate though it lay in Jewels cannot be carried safe with you but this Portion you may carry with you they cannot plunder and deprive you of it There 's a notable Expression Prov. 14. 14. A good man shall be satisfied from himself A very strange Expression it is the highest Sacriledge and Usurpation that can be to be sufficient to our selves it is an incroachment upon God Man when he first fell from God self was the next Pretender to seek that in our selves which is only found in God how is it meant a good man shall be satisfied from himself What! shall the Lord be laid aside Shall he be sufficient to his own happiness No it is not meant in opposition to God but in opposition to external things that lye without him He is satisfied from himself that is from the comfort God lets into his own heart A godly man is independent his comfort doth not hang upon the Creature if you take away the Creature you do not take away his Portion As the Philosopher could say when all were bewailing the loss and spoil of the Enemy I carry all mine with me so a Christian carries all his treasure about him There 's the same Expression Heb. 10. 34. Ye took joyfully the spoiling of your Goods knowing in your selves that ye have in Heaven a better and an enduring substance A Christian hath a Substance that is out of the reach of spoiling since inward Comfort is far better than Riches and all this Lumber that is without 3. All other things will never give you satisfaction A worldly heritage may give us a belly full but cannot give us a heart full Psal. 17. 14. Their bellies are filled with hid treasure They which are rich and great in the world have more Dishes at their Tables but these have a more delicious Feast in their Souls that have chosen God for their Portion All other heritages do but yield more matter for sin more fewel for wickedness to be spent upon Lust Pride Luxury Appetite that 's all the difference The heart of man is not satisfied with these things and yet if the heart could be satisfied Conscience could not for that 's a sore place still our Sore will run upon us Thus you see there is no heritage like this that lieth out of the reach of the world and that will fill up the whole heart and yield satisfaction You know all other things cannot help us in many worldly Cases in sickness spiritual Comfort doth only relish of sweetness A man doth never relish the Comfort of the Covenant as when he is under sickness and deprived of other things For all other heritages we know the best of them at first but this is a heritage that grows upon us here we have the Pledge and Earnest of our inheritance an Earnest is a small thing to bind the Bargain in lieu of a greater Summ. 4. This heritage sanctifies all our heritages O it 's a sad thing to enjoy a heritage with a curse and the wrath of God First seek the Kingdome of God and his righteousness and all other things shall be added then they are cast in over and above as Paper and Packthread into the Bargain and are cast in in a sanctified way A man may grow worse for every other portion all the world will not bring one Dram of Grace but this improves the world and betters us 5. Again this is a good sign of adoption when we have the Spirit of Gods Children both in Gods gift and our choice When men take the promises for their portion 't is a sign they have a good spirit There is no mark put upon them that have an excellent disposition and dexterity to grow great in the world but to be labouring and striving after an interest in the testimony of the Lord it 's a sign we have a Childs spirit 6. Again this is a peculiar portion and always goes along with the favour of God Other things a man may have with the hatred of God God giveth gifts to all his Creatures Isaac had the inheritance but the Children of the Concubines had gifts so every Creature may have common gifts a common portion abundance of supplies in outward things but no right in the Promises of God and all this may be without the love of God 7. Again they that refuse this heritage the Lord will cause his vengeance to seize upon
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
that sets it forth thus By touching the unclean the man became unclean under the Law but by touching the clean the man was not purified The Conversation of the wicked hath more power to corrupt the good than the Conversation of the vertuous and holy to correct the lewd The Prophet tells us Isai. 6. 5. I am a man of unclean lips and I dwell in the midst of a people of unclean lips We soon encrease our pollution by living among them Iosephus relates That Agrippa at first was a Lover of Vertue and of his Countrey that he stood for the liberty of the people of the Jews but by converseing with Caligula the Roman Emperour being intimate and familiar with him learned his manners and as he affected Divine honours so Agrippa too and God smites him with Lice Acts 12. In infected places we get a Disease though we feel it not presently so secretly our hearts are tainted by example As a man that walks in the Sun unawares before he thinks of it his Countenance is tann'd so our hearts are defiled Prov. 22. 24. Make no friendship with an angry man and with a furious man thou shalt not go The furies of passion are so uncomely and so displeasing that a man would think that he should not take infection there that the sight should rather deterre than invite him but insensibly we learn their ways when we make friendship with furious and angry men for saith Solomon in the next Verse Lest thou learn his ways and get a snare to thy soul. Melancthon saith By converse familiarly with the wicked insensibly we grow wicked He that toucheth Pitch is defiled and a little Leven leveneth the whole Lump 1 Cor. 5. 6. 2. They will molest and disturb us in the exercise of godliness by their scoffs and persecutions you can never be acceptable to them if you live as you should Why For you will upbraid their Consciences by your lives dart conviction and reproofs into them As Noah condemned the World Heb. 11. 7. Christ saith The world hates because I testifie of it that the works thereof are evil Iohn 7. 7. You that live up to your profession and do not run into the same excess of riot with others your estrangement of course revives guilt upon their Conscience and therefore not to follow them in all things will be distasteful As sore eyes cannot endure the light so they cannot endure you if you are faithful to God Diversity of humours cannot long agree together You must either be like them or be hated by them You must either jump with them in all things or expect a greater trouble Now there is less danger in the flight than fight Now a total withdrawment is better than a partial compliance 3. They will seek to pervert us by carnal suggestions and counsels as the Psalmist speaks Psal. 1. 1. Blessed is the man that walketh not in the counsel of the ungodly Like troublesome Flies they will always be buzzing about us to take share and lot with them and importunate Suitors will prevail at length Prov. 1. 10 15. the inticings of the wicked are spoken of My Son if Sinners entice thee consent thou not Walk not thou in the way with them refrain thy foot from their path c. 4. Familiarity with them will be a blemish and scandal upon your good name Every Mans Company declares what he is Birds of a sort flock together So that if they wrong not the Conscience they wound the Reputation and we are polluted and defiled by being of the same Society which a Christian should be tender of When a scandalous sin breaketh out in the Church the blot lies upon all The Apostle tells us in Heb. 12. 15. When any root of bitterness springs up thereby many are defiled many are defiled not only by the contagion of the example but the imputation of the fault Much more in private and intimate familiarity doth this hold good A carnal man delights in such as are like him and run with him in the same folly and sin But when a man is changed he will change his Company Psal. 119. 53. I am a Companion of all them that fear thee and of them that keep thy Precepts That is one thing David avoucheth for his innocency One wicked man falls in with another as the Tenon doth into the Mortise and their spirits suit frequently Psal. 60. 18. When thou sawest a thief then thou consentedst with him and hast been partaker with adulterers There is no such outward sign to discover our temper 5. If we have any love for God and zeal for his Glory their Company must needs be grievous and offensive to us for how can they that love God delight in their Company that are always grieving the spirit of God with unsavoury Speeches and a vain Conversation Psal. 139. 21. Do not I hate them O Lord that hate thee and am not I grieved with those that rise up against thee I hate them with perfect hatred I count them mine enemies So 2 Pet. 2. 8. Lot 's righteous soul was grieved from day to day It is not only said his righteous soul was vexed which is passive but he is said to vex himself at their wickedness which is an active word Injuries done to God should touch us no less nearly than injuries done to our selves it will be a continual grief and vexation of heart to us Well then how can their company be acceptable to us unless we have a mind to vex and bring trouble upon our selves 6. Our familiarity with them may be a means to harden them in their sin and our withdrawing a means to humble them 2 Thess. 3. 6 14. Withdraw your selves from every Brother that walketh disorderly And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed While you accompany freely with them you seem tacitely to approve their doing and make them more obstinate in their way An Alien from the Faith may be melted with kindness but a Brother that walketh disorderly is more ashamed if you withdraw from him whereas otherwise you seem to shew approbation He that biddeth him God speed is partaker of his evil deeds 2 Iohn 10 11. as he seemeth to countenance them in their damnable errors But now when a man lives as an Out-cast from God's people this may work upon his heart Society with Gods Children is not only a duty but a priviledge by the loss of this priviledge we are to make them sensible of the evil course wherein they are 7. The great Judgements that follow evil Company therefore we must not voluntarily cry up a Confederacy with them Rev. 18. 4. Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues In conversing with the wicked there is a double danger infection of sin and infliction of punishment Prov. 13. 20. A Companion
of Fools shall be destroyed not only Fools but their Companions Lot living among the wicked Sodomites he suffered with them you know when Sodom was assaulted Lot was taken Prisoner and his Goods plundered as their's were Gen. 14. 12. Iehoshaphat being associated with Ahab was in danger of death 1 Kings 22. 37. The Heathens were sensible that wicked men were marked out for vengeance The Athenians would not wash in the same Bath with the Persecutors of Socrates So Polycarp would not go into the same Bath with Cerinthus but said The enemy of Truth is here let us depart hence lest the Bath fall down upon us Use 1. Reproof of their fool-hardiness that rush upon evil Company and fear nothing What are your hearts so good that you think scorn that any Company should hurt you Consider is sin grown less dangerous than it was or are we come to such an height of perfection as to be above temptation to sin Or have we so good a Command of our selves that we need not take such care of our Company that we shall do well enough though we play about the Cockatrice's hole and run into all Companies and Societies without fear Good David here in the Text is fain to proclaim Depart from me ye workers of iniquity and to banish them out of his Company and David exceeded us in holiness and surely we live in more wicked days than he did See how it succeeded with Peter he would venture into the High Priests Hall and sit with the Company there and how did it succeed with him It brought him to a denial of Christ. Eve was bold with the Serpent and the Virgin Mary shamefaced with an Angel Luke 1. 29 30. and you know how it fell out both with the one and the other one was a means to ruine all Mankind and the other to repair it What 's the matter is not sin the same it was and is not humane Nature as bad as ever What Spells and Charms have we about our selves that the people of God had not heretofore Or are we more fortified and so are less watchful Shall we be running still upon the Pits Brink and shew how far we can go and not fall in Are all those Cautions out of date that bid us shun the occasions of sin and is not evil Company one of the chiefest of them Yet some men can frolick it in all Companies revel and dance run to Plays and no harm they think of all this Solomon says Prov. 4. 14 15. Enter not into the path of the wicked and go not in the way of evil men avoid it pass not by it turn from it and pass away See how he heaps up words Did he trifle and speak needlesly when with such earnestness he pressed this that we would be careful of associating with wicked men Surely no and yet men are for all Companies as if there were no danger to their souls Use 2. Let us be perswaded to shake off the Society of the wicked Depart from them that depart from God and would draw you along with them But chiefly should we shun them because bad Company is the pest and bane of godliness Under the Law a man that had a running Issue whoever touched him was unclean Levit. 14. 4. And so 't is here you are defiled by your conversing with them men of different humours spirits interests how can they agree Either you must abate somewhat of your zeal or you can never suit if you enter into friendship with them You cannot deal so plainly against their sins or gain-say them in their evil practices but will wax cold by little and little If you be in defiance with them that will make way for calumny and all manner of injuries therefore it is better never to begin acquaintance with them Consider again if none of this fall out yet their company will be a loss to you as it spendeth time and hindereth you of many opportunities of religious privacy and service of God so if no other way you had a loss by them they would not better you for they are not Company you expect to gain by As he said Nunquam ad te accedo quin doctior recedam quin sanctior I never came to such an one but I went away more learned and holy Certainly a Christian should chuse such for his Company that he might say that I go away more holy otherwise his Company would be a loss to us But to pursue this Argument a little further To give some Observations then some helps against evil Company 1. Some Observations First This concerns young ones especially and those that are not in a radicated state of Grace Indeed it concerns all If you mean to keep close to God you must divorce your heart from them but chiefly young ones that are either left to chuse or not confirmed in their choice for the danger to them is greater than to others O how many young ones are undone by carnal Company Eusebius tells us of a young man that was bred up under St. Iohn who by evil Company was not only drawn to be a Robber but the Prince and Captain of Bobbers Euseb. lib. 3. c. 23. until St. Iohn went out and met him And Gregory the Great speaks of Gordiana his own Aunt that was drawn off from the love of God and the strictness of a holy life after the death of her two Sisters Tharsylla and Aemiliana by her Companions And St. Augustine lib. 8. confess cap. 8. Quem fructum habui miser aliquando in iis quae nunc recolligens erubesco maximè in illo furto in quo ipsum furtum amavi nihil aliud ipsum esset nihil ego eo miserior tamen solus id non fecissein Sic recordor animum tunâ—… meum solus omninò id non fecissem ergo amavi consortium eorum cum quibus id feci O Lord what cause have I to be ashamed when I remember these things especially the theft where I loved the theft for the thefts sake What was the gain but a few Apples stoln and yet saith he I had never done it if I had been alone O it was the Company of them that drew me to this theft then afterwards it was my Companions drew me to this O nimis iniqua amicitia seductio ment is investigabilis O cruel friendship when they said Come let us go and do it I was ashamed not to be shameless and as evil as they Well then in this waxen Age Youth are above all to avoid the Company of evil Doers 2. We must not only take heed that we be not inured to evil but also that we be not deadned to that which is good Example may corrupt us either way Neglect of God will keep us out of Heaven as well as prophaneness Now alas how easily are we leavened with deadness and formality by our Company Frequent Society with dead-hearted Formalists or persons merely Civil and Moral whose
Grace permanentis or else per modum auxilii transientis First There 's habitual Grace call'd in Scripture the new heart and new spiâ—…t Ezek. 36. 26. and by St. Iohn call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 3. 9. the abiding feed and by St. Paul 2 Cor. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Creature All these expressions intend those fixed and permanent habits which are the principles of holy actions Secondly There 's actual Grace for the former is not enough to carry us through all Duties and to uphold us in all the varieties of this mortal condition Why Quia non totaliter sanat habitual Grace works not a total but only a partial cure though there be the new Creature wrought though there be an abiding seed yet there is something of sin and something of the Flesh still left in the Soul Therefore we want perpetual supplies of actual Grace Now this kind of Grace serveth for divers uses 1. To direct us in the exercise of Grace formerly received A Ship already rigged needs a Pilot so although God hath renewed the heart yet there needs direction how to exercise and put forth that Grace that we have received therefore David Psal. 119. 5. O that my ways were directed to keep thy Statutes and 2 Thess. 3. 5. The Lord direct your hearts into the love of God c. In the exercise of every Grace we need new directions from God 2. To excite and quicken the habits of Grace This is like blowing up the sparks of fire that are buried under the Ashes There needs continual excitation which is often sought by the Saints Quicken me O Lord according to thy word And draw me saith the Spouse Cant. 1. 4. 3. This actual Grace serves for this use to strengthen them in the operation and to facilitate the work This is that which is exprest Psal. 119. 32. When thou shalt enlarge my heart that when the inclination of the renewed heart to good things is powerfully set a work this is like filling the Sails with a good wind which carries on the Ship merrily to its Port and Haven 4. Use it to sustain protect and defend the Grace that we have against the assaults and temptations and varieties and casualties of the present life And this is that which is meant here Uphold me Lord that I may live Now this use of Gods actual assistance by way of sustentation and protection is necessary for us upon three grounds First Because of the natural changeableness of our spirits Secondly Because of daily assaults from Satan Thirdly Because of the great impression which our temporal condition makes upon us First Because of the natural changeableness of our spirits Man of himself is an unstable Creature Take him at the best he is but a Creature and to be a Creature and to be mutable is all one God found no stability in the Angels they are Creatures and therefore they might sin God only is impeccable and why Quia Deus est because he is God but all Creatures may fail Angels fell and Adam fell in innocency and how can we hope to stand unless God uphold us The best of Gods Children are often troubled with fits of unbelief and decays of love their faith and love are not always at one stay and tenour but sometimes more and sometimes less David felt the waverings and was afraid of himself therefore saith to God Uphold me that I may live And so all that have any spiritual experience see that without continual Grace they cannot live and keep Body and Soul together They find that often purposes and resolutions are upon them to those things that are good but within a while their hearts sink again Such is the inconstancy and uncertainty of their affections now they hope anon they fear now a great flush of affections anon dead again now humble anon proud now meek anon passionate now confident then full of fears and anguish like men sick of an Ague sometimes well and sometimes ill What a Proteus would even a good man seem if all his affections and passions were visible and liable to the notice of the World none differ so much from them as they seem to differ from themselves sometimes they are like Trees loaden with Fruit at another time they are like Trees in the Winter which though they seem to have life in the Root yet to appearance they differ little from those that are stark dead Nay in those very particular Graces for which they are eminent how have they failed Abraham that was the Father of the faithful so eminent for Faith yet in Abimelech's Countrey he discovered much carnal fear Gen. 20. Moses that was the meekest man upon Earth yet in what a froward passion was he when he struck the Rock twice Numb 20. 10 11. And he spake unadvisedly with his lips Psal. 106. 33. which God took so heinously that he only gave him a sight of Canaan and would not permit him to enter Peter is noted to have the greatest fervency and zeal of all the Apostles you know he had so much courage that he ventures against a Band of men that came to attacque Christ and yet how was he surprized with cowardise and sinful fear at a Damsels Question And therefore we need this sustaining Grace and to go to â—…d Lord uphold me The Wards of the Lock are held up only while the Key is turned so God must uphold us or we fall Or let me express it thus As Meteors are kept up in the Air while the Sun stays that which first drew them up must keep them up or else they fall to the Ground so we sink presently when this sustaining Grace is withdrawn Or as Moses When he was but a while in the Mount with God how soon the people fell to Idolatry so if God be but away we shall be found as unstable as water Secondly Because of the daily assaults of Satan When a poor soul is gotten out of his hands he pursues him with continual malice 1 Pet. 5. 8. no less doth he aim at than the utter destruction of our souls and wrestles to recover the prey to plunge us in that estate of misery wherein himself lies therefore we must be defended and protected every day When Cities are besieged they are not left to their ordinary strength and standing provision but fresh supplies of men and Ammunition are sent to their relief so God deals with us As we are unstable Creatures we need the continual assistance of God for all depends on him in esse conservare operari But here 's another Consideration to help to uphold us under assault When the Disciples were tost to and fro and shaken with sundry temptations then Christ prays that their faith may not fail begs further assistance Luke 22. 31. so when Paul was buffeted by Satan God makes him a promise of additional Grace 2 Cor. 12. 9. My Grace is sufficient for thee We need further help
from God that we may stand against his batteries and assaults Thirdly Because of the great impression which our temporal condition makes upon us We are now happy anon afflicted Now as unequal uncertain weather doth afflict the Body so do our various Conditions distemper the Soul To abound and to be abased to be up and to be down to carry an equal hand in unequal conditions is very hard and will call for the supporting strength of Gods spirit So the Apostle Phil. 12. 13. I know how to be abased and how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need I can do all things through Christ which strengtheneth me From that place let me observe something 1. That we are subject to change of Conditions in outward things sometimes in credit sometimes in disgrace sometimes rich sometimes poor cut short by the Providence of God sometimes sick sometimes in health sometimes enjoy all things comfortably at other times reduced to great necessity Now it is very hard to go through all these Conditions not to be dejected on the one side or puffed up on the other 2. Observe again from that place Either of these conditions have their snares so that we need all the Grace that possibly we can get to avoid them Some think that snares and temptations lye but on one side namely they think it is easie to be rich and to maintain hope and comfort in God then but it is hard to be poor and to be destitute of all things when they have nothing to live upon they cannot see how they should live by faith or keep from murmurings repinings or uncomely dejections and sinkings of heart On the other side some think it easie to be poor and religious but how to keep a good Conscience in a full estate where there is so much to draw them from God to keep down pride and security and to live under a lively sense of the Comforts of the other world to do this in the midst of opulency this is hard There are indeed temptations on both hands 3. Observe again some that have held well in one condition have failed in another One sort of temptations have a greater force upon some spirits than others have When God hath kept men low they have been modest and humble but when they have been exalted then they have shewed themselves their pride their disdain their forgetfulness of God their mindlesness of the interest of Christ. On the other hand others have carried it well in prosperity yet when the bleak winds of adversity are let loose upon them they are withered and dryed up Some cannot encounter terrours others blandishments As the Prophet saith of Ephraim He is a Cake not turned that is baked only of the one side very dough on the other so it is with many men on one side of Providence they seem to do well but when God puts them in another condition they have foully miscarried 1 Kings 13. The young Prophet that could thunder out judgment against the King when the old Prophet enticed him he is gone 4. Nay and which is more to have these conditions to succeed one another makes the temptation the greater To be cast down after that we have got on the top of the wheel and have tasted of the worlds happiness is the greater tryal And so on the other side to be lifted up after extreme misery sudden changes affect us more Now to possess things without love or lose them without grief to be temperate and sober in the enjoyment of worldly happiness or to be meek and patient in the loss of it or to exercise a Christian moderation as to all these dispensations it 's a very hard thing to keep the heart steady and right with God and therefore we need the influence of Gods special Grace as the Apostle presently addes I can do all things through Christ that strengthens me Use. To press us to look after this upholding and sustaining Grace that as we come to God so we may keep with God In some Cases perseverance is more difficult than Conversion it is a harder thing to persevere than to be converted at first In the first Conversion we are mainly passive if not altogether but in perseverance active It is God that plants us into Christ but when we are in Christ we ought to walk in him As an Infant in the Mothers Womb before it is born lives by the life of the Mother and is fed and grows by the Mothers feeding without any concurrence of its own but when born indeed it is suckled by the Mother still but the Child sucks it self and applies nourishment to it self and the more it grows the more the care of its life is devolved upon it self So the first Conversion is chiefly Gods work and when converted we cannot persevere without his help but the care of the spiritual life is more devolved upon us than before God doth give perseverance as well as conversion 2 Pet. 1. 5. We are kept by the power of God through faith unto salvation but so that more is required to be done by us when converted than in Conversion it self Ephes. 2. 10. the Apostle tells us that we are his workmanship created in Christ Iesus unto good works there 's an action required of us What is Conversion A consent to the terms of the Gospel-Covenant that 's the great act of Conversion on our part But now perseverance is the fulfilling of the duty of this Covenant now it is more easie to consent to the terms than to make them good As in the matrimonial Contract the promise of the duties proper to that relation is more easie than the performance so the consenting to Gods Covenant all the business is to make it good because of our unstable Nature manifold temptations and great discouragements in the way of holiness Certainly to keep in the life of Grace in the soul is a very hard thing The Israelites after they were brought to consent to receive Moses for their Captain to lead them to Canaan yet when they came out of Egypt and had tryal of the difficulties of the way and were exposed to so many dangers they were ever and anon desiring to return So it is with us it is hard to hold out against all assaults many things will be interposing and breaking your resolutions and taking you off from God The flesh will be interposing so that you must often say as Rom. 5. 12. We are not debtors to the flesh to live after the flesh to fulfil it in the lusts thereof And the world will be threatning and you must say as they Dan. 3. 16. We are not careful to answer thee in this matter Dangers will grow upon us and encrease and then we must say as Esth. 4. 16. If we perish we perish Friends will be solliciting and you must say us Paul Act. 21. 13. What
growth in bulk and stature who from little Plants grow up into most excellent Cedars In hearing smelling seeing many of the Beasts go before us Eagles in sight Dogs in scent c. Sense is their perfection Some see better others hear better others smell better all have a better appetite to their meat and more strong to digest it For life rational endowed with reason many Philosophers and Ethnicks excel Christians in the use of reason Our excellency then lyeth not in the vegetative life wherein Plants excel thee nor in sensitive which Beasts have better than thou nor in the reasonable which many Reprobates have which shall never see the face of God but in life spiritual to have the soul quickned by the spirit of Grace Secondly Life natural is short and uncertain but this eternal Grace is an immortal flame a spark that cannot be quenched All our labour and toil is to maintain a lamp that soon goeth out or to prop up a Tabernacle that is always falling when we have made provision for it taken away this night c. it is in the power of every Ruffian and Assassinate but this is a life that beginneth in Grace and endeth in Glory Thirdly The outward life is short but yet we soon grow weary of it but this is a life that we shall never be weary of 1 Kin. 19. 4. Elijah requested for himself that he might dye the shortest life is long enough to be incumbred with a thousand miseries If you live to Old Age Age is a burthen to it self Days come in which there is no pleasure Eccl. 12. 1. but you will never wish for an end of this life Fourthly In the preparations and costs which God hath been at to bring about this life at first Without any difficulty God breathed into man the breath of life Gen. 2. 7. But to procure this life of Grace God must become man and set up a new fountain of life in our Natures Ioh. 10. 20. And not only so but to dye Iohn 6. 51. My flesh which I give for the life of the world Consider the price payed for it God would not bestow it at a cheaper rate than the death of his only Son Fifthly In the provisions of it Isai. 57. 10. the life of thy hands With a great deal of toil and labour we get a few supports for it But this is fed with the bloud of Christ influences of Grace and comforts from the Spirit not with gross things but sublime high noble Sixthly In the use for which it serveth It fitteth us for Communion with God as the other fits us for Communion with men Things can have no Communion with one another that do not live the life of one another We dwell in God and God dwelleth in us Seventhly Its necessities are greater which shew the value of the life The higher the life the more dependance Things inanimate as stones need not such supplies as things that have life Where Plants will not grow they must have a kindly soil Among Plants the Vine needs more dressing and care than the Bramble Beasts more than Plants their food appointed God hath most left to mans care as the instrument of his Providence Man more than Beasts Saints more than Men much waiting upon God No Creature so dependent in need of such daily supplies as the inward man Eighthly Its sense is greater There is a greater sensibleness in this life than in any other life all life hath a sweetness in it as any life exceedeth another so more sensibleness a Beast is more sensible of wrong and hurt than a Plant. As the life of a man exceedeth the life of a beast so more capable of joy and grief As the life of Grace exceedeth the life of a Man so its joy is greater its grief is greater trouble of Conscience a wounded spirit So the joy of Saints is unspeakable and glorious Peace that passeth all understanding 4. When is this life in good plight It sheweth it self in these two effects First A comfortable sense of Gods love Secondly An holy disposition to serve and please God The vitality of it lyeth in these two Grates Faith and Love when they are kept up in their height and vigour then it is a life begun it lyeth in the height of Faith apprehending and applying Gods love to the soul I live by faith and the height of love swaying and enclining the heart to obedience 2 Cor. 5. 14. Therefore they desire God to uphold them that they might be kept in heart and comfort and in a free inclination to serve him Now when they find any abatement of faith so that they cannot rejoyce in the promises as they were wont to do they count themselves dead or when their inward man doth not delight it self in the Law of God but they are dull and slow to good things they look upon themselves as dead But on the other side when they find the vigour of this life in them they are merry and glad when they feel their wonted delight in prayer and holy exercises this is that they mainly prize that which is not seen and felt is as if it were not to their comfort not to their safety Use. To exhort us all to look after this life and when you have got it to be very chary of it First Look after this life You that are alienated from the life of God through ignorance and hardness of heart be invited to come to him it is for life Iob 2. 4. Skin for skin and all a man hath will he give for his life We all desire life vile things that live excel more precious that are dead A living Dog is better than a dead Lion Eccl. 9. 4. A Dog was an unclean Beast and of all Creatures a Lion is the most noble and generous A Worm is more capable of life than the Sun Now if life natural be so sweet what is life spiritual No such life as this it fits us for communion with God and blessed Spirits Christ chideth them You will not come to me that you might have life Better you had never lived if you live not this life of Grace When Beasts dye their misery dyeth with them but yours beginneth Secondly If you have this life begun be chary of it If the bodily life be but a little annoyed we complain presently but why are you so stupid and careless and do not look after this to keep the spiritual life in good plight Let your prayers and desires be to have this life strengthened make this your prayer To be strengthened with might by his spirit in the inner man A Christian maketh this to be his main comfort and his main care O how busie are we to provide for the outward man that we may be well fed well cloathed Most mens care is for Back and Belly Oh be more careful for the inner man let that be refreshed with the bloud of Christ and the comforts of the
other mens costs as God expresseth it Zeph. 3. 6 7. I have cut off the Nations their Towers are desolate I made their streets waste that none passed by their Cities are destroyed so that there is no man none inhabitant I said Surely thou wilt fear me thou wilt receive instruction so their dwelling should not be cut off however I punished them but they rose early and corrupted all their doings God would have us take warning at a distance and while he is yet a great way off to send for Conditions of Peace otherwise 't is a new provocation and the Judgment is hastened Ier. 3. 7 8 9 10. A fire in one house alarmeth all the street and they make provision for their safety Thirdly When the Judgments of God break in among us and are executed before our eyes that must be the more considered Isai. 26. 9. When thy Iudgments are in the earth the inhabitants of the world will learn righteousness God looketh to be more reverenced and obeyed for this because then what was before matter of faith is made matter of sense and we need not doubt any more whether God will punish the disobedient when his threatning is made good Smoak is a sign of fire much more when the fire is breaking out and we see what we only heard before and we feel what we would not believe before Fourthly Though we should be well at ease in our own persons yet the Judgments upon others should be considered by us Nehemiah Chap. 1. preferred at Court yet hath a sad resentment of the state of Ierusalem So Daniel Chap. 9. 5. a great man in Babylon yet layeth to heart the Judgments upon the people of God Fifthly Though the Judgment pursue but a few yet all should fear When Ananias and Sapphira fell down dead 't is said Act. 5. 5. That great fear fell upon all that heard these things God in one or a few giveth an instance of his severity that others may tremble as 't is said of David when the breach was made upon Uzzah 1 Chron. 13. 12. And David was afraid of God that day saying How shall I bring the Ark of God home to me The sin was Uzzah's the breach only upon him but the stroke was Gods and that maketh David tremble Yea the Pagan Mariners when Divine vengeance had pursued Ionah Chap. 1. 18. Then the men feared the Lord exceedingly and offered a Sacrifice to the Lord and made vows The danger was for Ionah's sake when he was thrown over-board there was a calm but the men feared greatly Sixthly Though it should light upon enemies to us and God yet their Fall is not to be insulted over but Gods hand observed with great reverence Thou puttest away the wicked of the earth like dross then my flesh trembleth saith David So in Psal. 76. 6 7. At thy rebuke O God of Iacob both the Chariot and the Horse are cast into a deep sleep Thou even thou art to be feared and who may stand in thy sight when once thou art angry We ought to express a sense of our Fathers displeasure as a Child quaketh when he heareth his Father is angry with or doth correct a Servant Naturalists say A Lyon will tremble to see a Dog beaten before him Psal. 52. 6. The righteous also shall see and fear The godly will be wise Observers of Gods work and dispensations of Justice and the spiritual advantage they may gain thereby Prov. 21. 12. The righteous man wisely considereth the house of the wicked and that God overthroweth the wicked for their wickedness Holy men do exceedingly profit by these Judgments Seventhly Much more should we tremble at Gods Judgments upon his own people when he cometh to visit their iniquities with rods and their transgressions with scourges If this be done in the green Tree what in the dry If Iudgment begin at the house of God where shall the ungodly and sinner appear 1 Pet. 4. 18. Many times they are broken with a great breach and heavy corrections Ier. 25. 17. Then I took the Cup at the Lords hand and made all the Nations to drink His own people sip of the bitter Cup that others drank the dreggs of The world shall know that he is a God hating sin and therefore will punish them for it lest he should seem to approve their sin Though God doth not condemn his people to Hell for their sin yet by his sharp corrections of them in this life the world shall know how much he hateth sin especially when they have made the Name of God to be evil spoken of God will vindicate himself Now these should make us tremble they are ordered for this purpose 2. I shall enquire what this fear is an infirmity or a duty To many to fear Judgments seemeth slavish and thereupon build a false conceit that God only is to be feared for his mercies and not for his judgments Indeed God is feared for his goodness Hos. 3. 5. but not only Judgments are the object of fear and the fear conversant about them may be so far from being a sin that 't is a Grace Briefly then 't is not such a fear as driveth us from God Gen. 3. 5. but bringeth us to him keepeth us with him I will put my fear into their hearts and they shall never depart from me Jer. 32. 40. They are afraid both to sin and to suffer for sin Afraid to sin and so 't is the fear of caution and circumspection Certainly it can be no fault to be afraid of that which deserveth punishment or judgment And afraid to suffer for sin in this World where all things come alike to all and in the world to come where God will stir up all his wrath But to fear punishment is not this servile No it is not First If it keep its proportion and doth not exceed its limits driving us into a despairing anguish such as the Devils is Iam. 2. 19. Secondly If it have its spiritual use and end which is the main and principal thing which is to make us cleave the closer to God Ier. 32. 40. But I will put my fear into their hearts and they shall not depart from me Or Thirdly If it be subordinate which is to make us cautelous and watchful against sin or such things as may occasion these Judgments fleeing from wrath to come Matth. 3. 7. and to use the means for our preservation with the more diligence Heb. 11. 7. 3. The Reason First Because a tender heart is easily affected with all God's dispensations one of the great and first priviledges of Grace is an heart of Flesh Ezek. 36. 26. Wicked men have an heart of stone a stout obstinate stupid spirit but when Gods hand is upon their persons they have no sense Ier. 9. 3. Thouhast smitten them but they have not grieved But Gods Children have an heart of Flesh that trembleth at his word and at Judgments at a distance they are soon affected with a
Providence This tenderness as it is wrought in them by Grace at the first so 't is encreased by their acquaintance with God and experiences of his love Familiarity with men breedeth contempt familiarity with God not so None are moved with reverence to the Lord more than they that know him best and are most familiar with him None rejoyce more than they when they find God is pleased and giveth out demonstrations of Grace to the world None fear more than they when God is angry Psal. 90. 11. Who knoweth the power of thine anger According to thy fear so is thy wrath The world think not of Gods anger till they feel the terrible effects of it but Gods Children that have a deep awe of God and observe him in all his motions have the greatest apprehensions of his displeasure Secondly It is the property of Gods Children when they look to any thing without them still to draw home the Providence and consider their own Case and to edifie themselves by that they see in others whether it be good or evil Electorum Corda semper ad se sollicitè videant saith Gregory When Uzzah was stricken How shall I bring the Ark of God home to me saith David 1 Chron. 13. 12. Will not God be as severe to me if I behave my self unreverently He observed how failing about holy things did much incense Gods wrath Gal. 6. 13. Ye which are spiritual restore such a one with meekness considering thy self lest thou also be tempted They that rigidly and uncharitably censure others are usually greatest strangers to their own hearts but a man that draweth all things home knoweth that if God should let loose temptations upon him he may be as bad as others A man that usually reflects upon himself will be afraid and will not reflect on the Judgments executed on others but tremble Nunquid ego tali c. was a good Question in a Heathen If God should visit my transgressions I have broken his Laws and deserve as great a punishment A spirit of application is a great advantage Our Lord telleth others Luke 13. 5. Ye shall likewise perish without repentance David was afraid lest he should be cast away with the dross because they love not Gods testimonies therefore he would not only love his testimonies but also fear his judgments Carnal men forget themselves when they are so bitter against others Thirdly The usefulness of this fear sheweth it is their duty 'T is very necessary 1. To stir up watchfulness and care for our own safety that we may not fall into like offences or do any thing that is displeasing to God lest we fall into his vengeance We are bidden to work out our salvation with fear and trembling Phil. 2. 12. We have to do with a just and holy God who is tender of his Laws Now this fear should be more active and lively when we see his Judgments executed for then God is ready at hand with a Whip to awaken us and to shew us he will not be dallied with and that danger attendeth us when we begin to straggle out of our Duty He that breaketh through an Hedge a Serpent shall bite him Fear is the great restraint of sin as the fear of man keepeth the Beasts from hurting him Gen. 9. 2. 't is their bridle The fear of you shall be upon the Beasts of the field So fear of God helps to keep from offending him or breaking his Laws 2. To humble us when we see that sin shall not escape unpunished Alas If God should enter into judgment with us who could stand Psal. 143. 2. Non dicit cum hostibus tuis sed cum servo tuo He doth not say if thou shouldest enter into judgment with thine enemy but with thy servant God is a just Judg and therefore when we see judgments executed upon others we may be afraid of his righteousness Every humble heart is conscious to himself of grievous offences and if God when he cometh to purge out dross should be severe with us what miserable wretched Creatures should we be This striketh an holy fear into our hearts and so helps us to humble our selves in his presence 3. To make us thankful for our mercies and gracious escape 'T is fear that maketh us taste the sweetness of the promise of free pardon when we see from what miseries we are delivered by the mercy of God when the Israelites had seen the Egyptians drowned in the water they saw they had cause to triumph in the God of their salvation Exod. 15. 1 2. The consideration of our defects is in part represented to us in the bitter experience of others there we may see what dangers we are liable unto were it not for his preventing Grace that we are not condemned with the world and left to perishin our sins 4. To quicken and sharpen our prayers God knoweth how to take vengeance on all iniquity even in his dearest servants Ioel 2. 17. Spare thy people O Lord and give not thine heritage to reproach Sparing is an act of Gods mercy withdrawing and moderating deserved Judgments Now the more our fear is encreased the more earnest and importunate will we be to keep off or get the Judgment removed Use. Is reproof of the greatest part of the world that pass by Gods Judgments and take no notice of them so as to fear and return to him Not his judgments upon others when the Arrows of God fly round about us we should fear for our selves and when wrath is making inquisition for sinners be the more earnest to be found in Christ. But a sensless stupidity possesseth most men they mind none of these things The Gibeonites were more wise and cautious Iosh. 9. 3 4. when they saw the Cities of Iericho and Ai destroyed and their inhabitants cut off by the sword they did not expect the coming of Ioshua but sent messengers to him and by a Wile struck up a Covenant with him before he came any further Or as that Captain when two before him with their fifties were destroyed by fire he fell upon his knees before the Prophet 2 Kings 1. 13 14. saying O Man of God let my life and the life of these fifty thy servants be precious in thy sight Behold there came fire down from Heaven and burnt up the two Captains of the former fifties with their fifties therefore let my life be precious in thy sight But Oh our blindness and stupidness though others fall under the Judgment of God we are as immoveable as rocks and do not fall down before the Lord to deprecate his anger Certainly if we had a due sense of our condition we are as worthy as they 't is by the mercy of God that yet we stand Therefore we should fear with an holy fear that we may bridle the flesh humble our selves before the Lord be thankful for our safety and be earnest in prayer this we should do when we see any others in
Though for the main we give up our selves to live according to the will of God yet consider notwithstanding our sins what constant humbling confiderations there are to keep us sensible of our defects First All that you do is not worthy of God who can serve so great a Majesty as the Lord is according as he should be served Iosh. 14. 29. You cannot serve the Lord for he is a holy and a jealous God Alas such is the poverty of humane condition that they can never perform service becoming his Majesty have you a due sense of his purity and holiness Nay how jealous he is of the respects of his people Secondly Not worthy of such a pure Law which requireth such perfect service at our hands Psal. 19. 6 7 8. The law of the Lord is perfect converting the soul c. What doth that speculation produce that a short exposition of the Law begetteth a large opinion of our own righteousness Thirdly Not worthy such great hopes 1 Thess. 2. 12. That ye walk worthy of God who hath called you to his Kingdom and Glory Since we have such great wages we should do more work Is this for Heaven Is this for eternity Fourthly Not such as will answer our obligations We are indebted to all the Persons of the Trinity God himself for our portion Christ our Redeemer the Spirit for our Guide and Comforter The Gentiles greatly obliged to God for fruitful Seasons The Jews though acquainted only with Gods patience and forbearance the Ceremonial Law was a testification of guilt or a Bond that shewed the Creatures Debt this Bond was not cancelled Fifthly Not answerable to the new Nature in Gods Children they would be in a state of perfect conformity and subjection to God A seed worketh through the Clods so they groan under the reliques of corruption and sin Rom. 7. 24. longing for the time when they shall be more like God when they shall serve him without spot or blemish therefore are unsatisfied with their present imperfections These things considered we should ever keep humble and thankful praising Gods Grace Isai. 63. 7. I will mention the loving kindness of the Lord and the praises of the Lord according to all that the Lord hath bestowed upon us and the great goodness towards the house of Israel which he hath bestowed on them according to his mercies and the multitude of his loving kindnesses Use 5. Directeth us how to pray Cast your selves at Gods feet pleading his mercy We have heard the Kings of Israel aâ—…e merciful Kings 1 Kings 20. 31. you have heard so of the God of Israel try whâ—… mercy will do for you say as David here Deal with thy servant according to thy mercy My prayers have no other foundation of hope but thy mercy I am nothing and would be nothing but what I have from thee I have no merits but thou hast mercy all that I have and expect to have floweth and must flow from this Fountain take heed of challenging Duty as a Debt no Lord thy mercy is all my plea as all thy servants before have done Lord temember me in thy mercy if any have other things to plead let them plead I am resolved to use no other Plea Psal. 13. 5. But I have trusted in thy mercy Second Branch Teach me thy Statutes This may be considered apart by it self or with respect to the Context 1. Apart as an intire prayer in its self So the Doctrine is Doctr. 'T is God must teach us his Statutes This will appear if we consider 1. What it is to be taught of God There is a difference between Grammatical Knowledge and Spiritual Illumination or a literal instruction and a spiritual instruction a greater difference than there is between teaching a Child to spell and read the words and a Man to understand the sense Literal instruction is when we learn the truths contained in the Word by rote and talk one after another of Divine things But Spiritual Illumination is when these things are revealed to us by the Spirit of God as we read of the evidence and demonstration of the Spirit 1 Cor. 2. 4. Others have a form of knowledge Rom. 2. 20. Some have only the report of Christ have but an humane credulity or the recommendation of others that reveal the Doctrine of God to them Others receive a revelation made to their souls their eyes are opened by the Spirit Isai. 53. 1. Once more there is a difference between the Spirits enlightening in a way of gifts and common Grace and his enlightening in a way of special and saving Grace Some that are enlightned by the Spirit fall away Heb. 6. 4. Others are taught of God so as to come to him by Christ Iohn 6. 45. This latter sort that are savingly enlightned have not only their minds opened but their hearts enclined So to be taught as to be drawn to faith and practice this is proper to God who is the Soveraign Dispenser of Grace 2. This will appear if we consider the heart of Man which is naturally full of darkness and oppressed by the prejudices of customs and evil habits 1 Cor. 〈◊〉 14. But the natural man receiveth not the things of God 2 Cor. 4. 4. The God of this world hath blinded their eyes This Veil can only be removed by the Spirit of God After Grace received we know but in part 1 Cor. 13. 9. and much of the matter which becloudeth the mind still remaineth with us And when our lusts are awakened by temptations our old blindness returneth upon us and we strangely forget our selves and our Duty for the present Therefore we have need to go to God to be taught 2 Pet. 1. 9. He that wanteth these things is blind and cannot see afar off 3. If we consider the matter to be taught 't is the mysterious Doctrine that came out of the bosome of God Every Art hath its mystery which Strangers cannot judge of 1 Tim. 3. 16. All Scripture is given by inspiration This was a Secret which had not been known without a Revelation God hath his Mysteries which no man knoweth but by the Spirit of God Matth. 13. 1â—… To you 't is given to know the mysteries of the Kingdom of Heaven but to them it is not given Those that have Scriptures yet have scales on their eyes 1 Cor. 2. 14. they have not saving knowledge How sharp-sighted soever graceless souls may be in things that concern the present World yet they are blind in spiritual things so as to be affected and engaged thereby seriously to turn to God Yea how accurately soever they can discourse in the Theory and preach of Christ and his ways yet they have no transforming light Gods mysteries must be seen in his own light or they make no impression upon us Psal. 36. 9. In thy light we shall see light The Scriptures containing the summ of the Lords mind none can of themselves attain to the meaning of them 'T was
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
Well then seeing all these Distempers are incident to an afflicted estate we should the more carefully watch against them 3. Because our enemies make a great advantage of our failings and harden themselves in their prejudices if we carry not a holy good Cause in a holy religious way and will take the least occasion given from a questionable practice to slander the truth Neh. 5. 9. Ought you not to walk in the fear of our God because of the reproach of the Heathen our enemies If you should trip in any thing you shall soon hear of it to the reproach of Religion A holy and wise carriage in afflictions is very honourable to the Gospel otherwise your testimony is rejected and blasted Use. Well then desire the Lord to guide thee in all thy troubles yea if God doth guide you let this satisfie you before the deliverance cometh about It is a mercy if you have direction though you have not deliverance for a godly man should not so much regard the ease of the flesh as the performance of his Duty to God If you carry your Cross regularly with faith and patience God may have more honour and you more profit by your affliction than your deliverance Yea to be instructed in the Word and be taught your Duty is in it self a greater mercy than a deliverance Psal. 94. 12. Blessed is the Man whom thou chastenest and teachest him out of thy Law 'T is a blessed thing yea 't is a deliverance it self for it delivereth you from the spiritual evil of the Rod which is the Curse Suffering doth not come as a Curse when instruction goeth along with it Yea 't is the means of our great deliverance from the present evil world 1 Cor. 11. 32. as it is a pledge of our future deliverance in due time for God is not unmindful of us and will not leave us without the conduct of his Spirit Secondly To handle the Words with respect to the nearer Context in Verse 123. Mine eyes fail for thy salvation This teaching is begged after he had complained of the delay of the promises and so implicitely he complaineth not of the falsity of the Word or the non-performance of the promise but of the weakness of his own Faith Doctr. When the Lord suspends the promised deliverance the Godly suspect not the truth of his Word but the darkness of their own unbelieving hearts They think this failing is because they are no more enlightened they are dull in conceiving and misty and cloudy in their apprehensions and therefore would have a clearer understanding of the promise and a more quick-sighted Faith Or have failed in the performance of the Condition required therefore desire that God would teach them and shew them their errours and cause them to profit in sanctification Thus should we do in like Cases when there is a seeming Contradiction between the Word and the Works of God betwixt his promises and his Providence about us His voice is sweet like Iacob's but his hands rough like Esau's Do not suspect the promise but your understanding go into the Sanctuary Psal. 73. 16 17. God will help you to reconcile things otherwise the difficulty will be too hard for you The Saints that have suspected or distrusted God have found themselves in an errour Isai. 49. 14 15. and Psal. 77. 8 9 10. First You must not interpret Gods promise by his Providence but his Providence by his promise and the promise is the light side and Providence the dark side of the Cloud Isai. 45. 15. Thou hiddest thy self O God of Israel the Saviour Psal. 77. 19. Thy way is in the Sea and thy path in the great waters and thy footsteps are not known We cannot trace him a man cannot find out the reason of every thing that God doth Secondly Thou must distinguish between a part of Gods work and the end of it We cannot understand Gods Providence till he hath done his Work In the last Act of the Comedy all the errours are reconciled Tarry till then Zech. 14. 7. At evening it shall be light We view Providence by pieces and we know not what God is a doing rending and tearing all in pieces But view Gods work in its whole Frame and Contexture and it will appear beautiful Thirdly We must distinguish between what is best for us and what we judge is best for us Deut. 8. 15 16. Who led thee thorough the great and terrible Wilderness wherein were fiery Serpents and Scorpions and Drought where there was no water who brought thee forth water out of the Rock Who fed thee in the Wilderness with Manna which thy Fathers knew not that he might humble thee and prove thee to do thee good at the latter end Other Diet is more wholesome for our Souls than our sick appetite craveth It 's best with us many times when we are weakest 2 Cor. 12. 10. When I am weak then am I strong worst when strongest 2 Chron. 26. 16. When he was strong his heart was lifted up to his own destruction Many times the buffetings of Satan are better for us than a condition free from temptations so is poverty and emptiness better than fulness Fourthly We must distinguish between what things are in themselves and what in their reduction use and tendency All things are for a Believer in their use though they may be against him in their Nature 1 Cor. 3. 18 19 20. and Rom. 8. 28. All things shall work together for good to them that love God All their Crosses yea sometimes their sins and snares God will over-rule them for good and the work of Grace sometimes goeth back that it may go forward Many such Cases there are which look like a contradiction which we shall not know what to make of them unless we bring it to Christ an Interpreter one of a thousand But take heed in these confusions and toffings of thy Soul how thou reflectest on God a little experience will confute thy prejudices Thirdly With respect to the nearest Context the former Clause of this Verse After an appeal to the Covenant of Grace or a petition for mercy he asketh direction to keep the Law Doct. They that would have mercy by the Covenant must be earnest to be taught Gods Statutes Mercy and teaching are Davids's two great requests throughout this and other Psalms Reasons 1. The Moral Obligation of the Law still lyeth on Gods Servants that are taken into the Covenant of Grace There is an eternal Obligation upon the Creature to love and serve the Creator which cannot be dissolved We are not redeemed from the service of the Law by Christ but the curse of the Law Luke 1. 74 75. Being delivered from the hands of our enemies that we might serve God in holiness and righteousness before him all our days The end of our redemption was not to destroy our service according to the Law but to fit and enable us to perform it according to the image of
of preservation He is Lord alone because he preserveth all things Neh. 9. 6. Thou even thou O Lord alone thou hast made heaven and the heaven of heavens with all their host the earth and all things that are therein the sea and all that is therein and thou preservest them all At whose Table are we fed at whose cost and expence are we maintained upon whom do we depend every moment for being and operation Acts 17. 28. In him we live and move and have our being Heb. 1. 3. He upholdeth all things by the word of his power he doth every moment continue what he gave at first Things were not made that they should act and subsist of themselves as the house abideth when the Inhabitant is dead and gone A daily influence is necessary As the Beams depend on the Sun so do we every moment upon God every day we are bound to serve him If God should turn us off for preservation to our selves how soon should we return to our original nothing God is disengaged if we serve him not If out of indulgence he continues our Beings what vile ingratitude is it not to serve him Isai. 1. 3. The Oxe knoweth his Owner and the Ass his Masters Crib but Israel doth not know my people doth not consider Would you maintain a Servant to do his own work Since we live upon God we should live to him 3. A right by redemption 1 Cor. 6. 19 20. And ye are not your own for ye are bought with a price therefore glorifie God in your body and in your spirit which is Gods If a man had bought another out of slavery all his time and strength and service belonged to the Buyer Christ hath bought us from the worst slavery with the greatest price and shall we rob him of his purchase This was his end he did not redeem us to our selves but to God not to live as we list to exempt us from his dominion that is impossible Saul promised to make him free in Israel that would destroy Goliah 1 Sam. 16. 25. But to be free from Gods dominion cannot be that was not Christs end in redeeming us but that we might be put into a capacity to serve God Well then when God hath such a right in us we ought to obey him Secondly Consider what an honour 't is to be Gods servants Servire Deo regnare est The meanest Offices about a Prince are honourable No such honourable employment as Gods service both in respect of the person whom we serve the Great God and the service it self 't is a service of righteousness and holiness Luke 1. 74. This is no drudgery our Natures are ennobled the liberty and perfection of humane Nature is preserved by this service And then for the quality of our reward there is no such wages no such reward in any service Iohn 12. 26. And where I am there shall my servant be If any man serve me him will my father honour Here is true honour fitted for great spirits that will not stoop to trifles and indeed Gods servant is the only great spirit The most eminent Servants in the Court of Kings have but a splendid and more gaudy slavery in comparison of God Thirdly What an happiness as well as an honour both in respect of our present Communion with him and future Fruition of him The Queen of Sheba said of Solomon's servants 1 Kings 10. 8. Happy are the men and happy are these thy servants which stand continually before thee and that hear thy wisdom Happy those indeed that serve God they are friend-servants Iohn 15. 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I call you friends for all things that I have heard of my father I have made known unto you In regard of intimate Communion they are treated as Sons though they be servants Now 't is very comfortable to be taken into Gods bosome and to have access to him upon all occasions Besides the reward and wages in the life to come Gods Servants have great Vales Our Earnest is better than the Worlds Wages Consider Fourthly What an hard master we were under before Rom. 6. 17. But God be thanked that ye were the servants of sin You have obeyed many masters Tit. 3. 3. Ye were sometimes foolish disobedient deceived serving divers lusts and pleasures You that were at the beck of every bruitish lust and were carried to and fro with so many contrary passions and affections that have left so many wounds in your Consciences alarmed by terrours every day when you denied your selves nothing thought nothing too much or too dear to spend or part with in a sinful course Fifthly If once we come to chuse his service we shall find a difference between the Lord and other Masters 2 Chron. 12. 8. Nevertheless they shall be his servants that they may know my service and the service of the Kingdoms of the Countries The sorrow of the one the sweetness of the other the misery of the one the blessedness of the other the bondage of the one the liberty of the other they that forsake or refuse Gods service shall soon find worse masters God hath ways enough to punish our stragling from Duty and slighting his service either by putting us under hard task-masters some that shall turn the edge of authority against us push with the horns of a Lamb a barbarous enemy making us to be mutual oppressours of each other or by giving us over to Satans power or our own hearts Iusts Sixthly Christs service is not hard nor heavy Matth. 11. 28. My yoke is easie and my burthen light notwithstanding all your prejudices against it These men live as they list they think this a sweet liberty to be guided by their own wisdom and live according to their own wills according to their own ends and that it 's better than to be curbed Psal. 2. 3. But after a little while they have other thoughts they will find the bitterness of such a Course On the contrary the more we try the service of God the sweeter we shall find it to be 1 Iohn 5. 3. And his Commandments are not grievous And Prov. 3. 17. Her ways are ways of pleasantness and all her paths are peace Our work is wages and our very work carrieth a reward in the bosome of it So sweet and comfortable it is Now for directions 1. If we would be Gods servants we must sincerely wholly and absolutely give up our selves to do his will and never more to look upon our selves as our own masters to do what we please but wholly to study what will please God Isai. 56. 6. they joined themselves to the Lord to serve him to love the name of the Lord and be his Servants Rom. 6. 16. Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey There is a solemn dedication made we take up his service
servants they are they do nothing but what their master commandeth and what he commandeth they see reason to obey Second Branch Give me understanding that I may know thy testimonies This is subjoined to the former Plea First Because David would not be a servant in name and title only but in deed and in truth and therefore would fain know his duty Secondly To shew the difference between Gods servants and the servants of other Lords who command us Prov. 14. 25. The Kings favour is towards a wise servant they see them wise find them wise and then love them but God must begin with us his favour maketh us wise Doctr. Gods best Servants think they can never enough beg Divine illumination David doth often enforce this request Reasons 1. Our blindness in the matters of God is a great part of our spiritual misery Ephes. 5. 8. Ye were sometimes darkness There is a Veil lying upon our hearts not easily removed and taken away All the mischief introduced by the Fall is not cured at once but by degrees as spiritual strength encreaseth we grow up into it so spiritual light The maim of the understanding as well as the will is not wholly cured till we come to Heaven for here we know but in part till God give us understanding we are utterly blind the best of Gods servants have cause to acknowledge it in themselves the remnants of ignorance and incredulity The Apostle biddeth them to adde to faith vertue to vertue knowledge that is skill to manage the work of our heavenly Calling 2. None are so sensible of this blindness as they 'T is some proficiency in knowledge to understand our ignorance Prov. 30. 2 3. Surely I am more bruitish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledg of the holy The most knowing see they need more enlightening The best of our knowledge is to know our imperfections 1 Cor. 8. 2. He that thinketh he knoweth any thing knoweth nothing as he ought to know 3. There is room for encrease for in the best we never know so much of Gods ways but we may know more Hos. 6. 3. Then shall we know if we follow on to know the Lord. Prov. 4. 18. But the path of the Iust is as a shining light that shineth more and more unto the perfect day True sanctified knowledg is always growing If we sit down with measures received 't is a sign we do not know things as we should know them Christ grew in knowledge not in Grace for the fulness of the Godhead dwelt in him bodily Practical knowledg is never at a stand though a man may see round the compass and light of saving truth yet he may know them more spiritually and more feelingly 4. The profit of Divine Revelation as to these three things First A clear discerning of the things of God not a confused Notion as the blind man in the Gospel saw men as Trees walking So 2 Cor. 4. 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the Glory of God in the face of Iesus Christ. And 1 Iohn 5. 20. And hath given us an understanding that we may know him that is true Every degree of knowledg is Gods gift What other men see confusedly we see more distinctly in this light Secondly Firm assent Then shall I know thy testimonies know them from others that have not Divine Authority 'T is the spirit of Wisdom and Revelation that openeth our eyes to see the truth and worth of heavenly things contained in the promise Ephes. 1. 17 18. The father of glory may give you the spirit of wisdom and revelation in the knowledg of him the eyes of your understandings being enlightened that ye may know the hope of his calling and the riches of the glory of the inheritance of the Saints in light And Matth. 16. 17. Flesh and blood hath not revealed these things unto thee Humane credulity we may have upon the report of others the evidence of the truths themselves but this firm assent is the fruit of Divine illumination Thirdly Hearty practice Let thy testimonies not only strike my ear but affect my heart command my hand let me know them so as to do them for otherwise our knowledge is little worth God doth so direct that he doth also enable us to approve our obedience to him sincerely and faithfully There is a knowledge that puffeth us up 1 Cor. 8. 1. which yet is a gift and floweth from the common influence of the Spirit Ier. 22. 16. Was not this to know me saith the Lord But there is a greater efficacy in practical knowledge such as warmeth the heart with love to the truths known Iohn 4. 10. If thou knewest the gift c. Such a light as proceedeth from the gracious influence of the Spirit Use 1. Let us be often dealing with God in prayer that our judgments may be enightened with the understanding of the word and our affections renewed and strengthened unto the true obedience of it beg for that lively light of the Spirit 1. We need it In how many things do we erre in the things which know how weak are we both as to sound judgment and practice The Apostle saith We know but in part 1 Cor. 13. 9. We are but of yesterday and we know nothing Job 8. 9. Therefore we have need to go to the Ancient of days that he may teach us knowledge and kindle our Lamps anew at the Fountain of light Alas we take it in by drops or by degrees as a tender and sore eye must be used to the light We have but little time to get knowledg in and do not improve that little time we have 2. We have leave to ask it Iam. 1. 5. If any man lack wisdom let him ask it of God and why do we not seeing we have a liberty to ask it 3. God hath promised to bestow it he will give his spirit to them that ask it Luke 11. 13. And to beget Faith in us If ye then being evil know how to give good gifts to your Children how much more shall your heavenly father give the holy spirit to them that ask him Here is a notable Argument he reasoneth and promiseth And Prov. 2. 3. we must cry for knowledg Well then let us be earnest that we may not miss that which is to be had for asking beg for an heart to know Ier. 24. 7. I will give them an heart to know me that I am the Lord. Use 2. It informeth us That there is somewhat more than the Word necessary to give us knowledge God must not only reveal the Object but prepare the Subject David having a Law beggeth understanding that he might know Gods testimonies The literal sense and meaning of the words may be understood by common gifts and ordinary industry unless men be exceedingly blinded and
evil humour or to encrease our hatred and exasperation against a party whom it may be we hate too much already with a carnal hatred but to a good purpose partly that we may not be too consident of carnal ease too soon God will it may be have the enemies Cup yet fuller and that they shall appear more in their own colours And so our tryals may be greater We know not the bounds of the Lords patience We that are apt to extenuate our own sins are apt to aggravate the sins of others look upon them in the Glass of passion and cry too soon it is time But of this by and by And partly that we may see the greatness of our transgressions by which we have provoked the Lord to give us up into the hands of such men as blaspheme his Name every day Isai. 52. 5. Our sins were full in our kind in the abuse of Gods truth and worship and though not such moral wickedness yet a great deal of spiritual wickedness And God is more quick and severe upon us and will not bear that in a professing people that he beareth in others Iudgment begins at the house of God 1 Pet. 4. 17. The Cup of trembling goes round and his own people drink first and our staggering is not yet over in time they shall pledge us God beareth with Balaam though he tempted him again and again when he would not bear with the young Prophet whom the Lyon slew He bore with the Philistines a long time e're they were plagned We feel the smart of the Rod sooner Zech. 12. Yet 't is apparent our kind of sins were grown to a ripeness our selfseeking factions turbulency unquietness under Government abuse of Christian liberty uncharitable Divisions among our selves vexing one another vain opinions sleighting Gods Ministers and Ordinances And partly that we may be humbled for their sins It should be a grief to us to see men break Gods Laws to see men outdare Heaven David fasted for his enemies Psal. 35. 14 15 16. and Psal. 119. 136. Rivers of tears run down mine eyes because men keep not thy Law because God is so much dishonoured humane Nature so much corrupted If more of this spirit were stirring it were the better for us And partly that we may fear our selves We are bound up in the same Community and when God judgeth them how shall we escape The Jews have a Proverb That two dry Sticks may set a green one on fire The meaning is The godly man may fall in the common calamity Wheat is plucked up with the Tares God saith in Deut. 7. 22. That they should not destroy all the Canâ—…anites lest the beasts of the field should encrease upon them The safety of his people are involved in the safety of their sinning and persecuting enemies A Hedg of Thorns may serve for a fence to a Garden of Roses and all the relief we have is the Lord can make a distinction 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of Iudgment to be punished 3. Why doth God take this time First For his own Glory His Justice is more discovered when men have filled up their measure Psal. 51. 4. That thou mayest be justified when thou speakest and be clear when thou judgest It justifieth Gods proceedings and maketh us the more inexcusable So also his power 't is Gods time to send help and remedy when all things are gone to utter confusion when things are at the most desperate pass Psal. 124. 3 4 5. in our low estate then is God seen Secondly Hereby Gods work upon Mount Zion is promoted His people are humbled when their Adversaries are chief and rage against them Psal. 123. 4. Our soul is exceedingly filled with the scorning of those that are at ease and with contempt of the proud When things come to extremity their prayers are quickened Psal. 130. 1. Out of the depths I cryed unto thee O Lord. They are fitted to prize mercy Psal. 102. 13 14. They that thought it no great matter to have a standing Temple delight in the dust of a ruinous heap Then Shepherds Tents look lovely we set a higher rate on despised Ordinances In short they are waiting and praying and humbling their souls before God IV. Fourth Consideration When a flood of wickedness is thus broken out we may mind God of the deliverance of his people But what needs that Doth not God know his seasons and will not he exactly observe them In the Answer I shall shew you Why and How 1. Why Because First God loveth to be awakened by the prayers of his people and when he hath a mind to work he sets the spirit of prayer awork Ier. 29. 11 12. I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you So thus and thus will I do Ezek. 36. 37. Yet for this will I be enquired of by the house of Israel We are to give a lift by our prayers 't is a time of finding Psal. 32. 6. Secondly He hath put an office upon us God acts the part of a Judg we as Sollicitors and Remembrancers Isai. 62. 6 7. I have set Watchmen upon thy Walls O Ierusalem which shall never hold their peace night nor day Ye that make mention of the Lord keep not silence and give him no rest till he make Ierusalem a praise in the Earth We are to put God in mind so that we but do our duty 2. How The principle and manner must be right First The principle be sure it be not the impatiency of the Flesh or love to our own ease or a mere tediousness and irksomeness of the Cross be sure it be not passion and a principle of revenge but a desire of promoting his honour and vindicating his glory David doth not say how troublesome they were to himself but they make void thy Law as if he had said Lord if my own interest were only concerned I would not open my mouth nor ever call upon thee to revenge my private quarrels but it is my zeal for thy Honour and Ordinances not that I have received injury but thy worship is corrupted work else what will become of thy Name and poor people Offences done against God should grieve us more than our own injuries and we should rather regard the general interest of Religion than any personal offence done to us There is often a carnal spirit breathing in our prayers and our zeal is fleshly the people of God beat it back Psal. 115. 1. Not unto us not unto us but unto thy Name give glory And Psal. 74. 10. O Lord how long shall the adversary reproach and the enemy blaspheme thy name for ever The godly can endure their own troubles better than
that are gotten by studying and obeying it they exceed worldly things as will appear because the one suits with our bodily necessities the other with our spiritual Our bodily necessities are supplied by Gold our spiritual necessities by Grace Gold will not comfort a distressed Conscience no more than Nosegay-Flowers a condemned man Quod si dolentem c. saith Horace Prov. 11. 4. Riches avail not in the day of wrath The one renders us acceptable to men the other to God The world knoweth all things after the Flesh they measure men by splendor and pomp of living but it is Grace that God approveth most and accepteth most Grace is of great price in the sight of God 1 Pet. 3. 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price The one much embaseth our Nature it is something more vile than us therefore that affection is debased But Grace always ennobleth our Nature and is something above us A greater affection is due to things above us than to things beneath us The one is useful to us in viâ the other in patriâ Surely that which is of eternal use and comfort to us is better than that which is only of a temporal use In our passage to Heaven we need Gold and Silver for the supply of our bodily necessities and the support of outward life so far as we have to do in the world but with respect to the world to come Gold doth nothing there we leave our wealth behind us but our works follow us Our treasure we quit when we dye but our Grace we carry with us Once more the price by which things may be purchased sheweth the worth of them Wisdom is of so great a price that all the treasures of the world cannot purchase it Iob 28. 15. to 20. It cannot be gotten for gold neither shall silver be weighed for the price thereof it cannot be valued with the gold of Ophir with the precious Onyx or the Saphire the Gold and the Crystal cannot equal it and the exchange of it shall not be for Iewels of fine Gold no mention shall be made of Corral or of Pearls for the price of Wisdom is above Rubies the Topaz of Ethiopia shall not equal it neither shall it be valued with pure Gold What cannot money do in the World yet it can do nothing as to the procuring of Grace The Apostle telleth us This is a dear bought blessing 1 Pet. 1. 18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot To despise the favour of God the image of God is to despise the price that was paid for these things to have lessening thoughts of the blood of Christ. To conclude those we count lesser gifts which we bestow upon friends than upon enemies a man would give meat and drink unto enemies when they hunger and thirst but other gifts of a greater value to friends and relations God giveth his Christ his Spirit his Grace to his Friends Children Servants but Corn and Wine and Oil these he giveth promiscuously yea to his enemies a larger portion Surely then these are better than Gold Our love should be according to the value of things 2. Because if the word be not preferred before earthly things it is not received with any profit and good effect Christ saith He that loveth any thing more than me is not worthy of me Matth. 10. 37. He that studieth to please his friends rather than Christ or to gratifie his interest more than his Conscience within a very little while his Christianity will be worth nothing It is not a simple love but a greater love that we shew to worldly things Matth. 13. 44 45 46. Again the Kingdom of Heaven is like unto treasure hid in a field the which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that field Again the Kingdom of Heaven is like unto a merchant man seeking goodly pearls who when he had found one pearl of great price he went and sold all that he had and bought it We must part with all rather than miss of his Grace all that is pleasant and profitable renounce all other things When Christ propounds his terms he would have us surrender all to his will and pleasure Luke 9. 23. If any man will come after me let him deny himself and take up his cross daily and follow me He must not avoid the Cross by sinful shifts we are ready to do so every day These are the necessary terms else we are not fit for the masters use 2 Tim. 2. 21. If any man therefore purge himself from these he shall be a vessel unto honour sanctified and meet for the masters use and prepared unto every good work 3. Unless we love the word above Riches we cannot possess Riches without a snare then it will be not only hard but impossible to enter into the Kingdom of Heaven Mark 10. 23 24 25 26 27. And Iesus looked round about and saith unto his Disciples How hardly shall they that have Riches enter into the Kingdom of God And the Disciples were astonished at his words But Iesus answereth again and saith unto them Children how hard is it for them that trust in Riches to enter into the Kingdom of God It is easier for a Camel to go through the eye of a Needle than for a rich man to enter into the Kingdom of God And they were astonished out of measure saying among themselves Who then can be saved And Iesus looking about him said With men it is impossible but not with God for with God all things are possible Riches will so prevail over us and wholly sway us if they be our chief good and portion and we have not an higher end to check our love to them If a man would have all things cleave to him he must be sure the world doth not sit nearest his heart for if they do such a man as he is unfit for Heaven so he is unfit for the world too If they be your good things Luke 16. 25. Son rememember thou in thy life time receivedst thy good things you will get and keep and use them otherwise than the word doth allow 4. From the fruit of Grace where it is planted in the heart and prevaileth the desire of wealth is mortified worldly lust denied Tit. 2. 12. Teaching us to deny ungodliness and worldly lusts And desires of Grace enlarged and encreased 1 Pet. 2. 2. As new born babes desire the sincere milk of the word that ye may grow thereby And when it prevaileth further and to an higher degree they come to Moses's frame to
found out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first mover and a first cause but when and how the world was made they were left in uncertainties which was first the Egg or the Hen the Oak or the Acorn Heb. 11. 3. Through faith we understand that the worlds were framed by the word of God so that things which are seen were not made of things that do appear A child is taught more than they could find out by their profound researches So concerning the Fall of Man Conscience will inform us of a distinction between good and evil and Heathens by the light of Nature could speak of Vertue and Vice as moral perfection and a deordination but nothing of sin and righteousness relating to a Covenant and whence this mischief began they knew not They complained of Nature as of a Step-mother observed an inclination to evil more than to good that vices are learned without a Teacher that man is born into the world crying beginneth his life with a punishment but the first spring and rise of evil was a secret to them but clearly discovered to us Rom. 5. 12. Wherefore as by one man sin entered into the world and death by sin and so death passed upon all men for that all have sinned Mans restitution and redemption by Christ is wonderful indeed 1 Tim. 3. 16. And without controversie great is the mystery of godliness God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory This could not be found by man how could they know the free purposes of Gods Grace unless God revealed them This is the Mystery of Mysteries which Angels desire to pry into 1 Pet. 1. 12. So excellent and ravishing a Mystery is this plot of salvation of lost sinners by Christ incarnate that the very Angels cannot enough exercise themselves in the contemplation of it So union with Christ and communion with him a Mystery that Nature could never have thought of Gods keeping a familiar correspondence with his Creatures Gods dwelling in us our dwelling in God 1 Iohn 4. 13. Hereby we know that we dwell in him and he in us because he hath given us of his spirit Words we should not dare to have used if God had not used them before us it would have lookd like blasphemy to speak so if we had not the warrant of Scripture So the resurrection of the body and life eternal they are all wonders 2 Tim. 1. 10. But is now made manifest by the appearance of our Saviour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel Heathens might dream of a life after death but could never understand it distinctly It is brought to light Their wise men saw it like the blind man who saw Men walking like Trees or a Spire at a distance no clearness no certainty Lord thy testimonies are wonderful Thirdly It is wonderful for purity and perfection The Decalogue in ten words compriseth the whole Duty of man and reacheth to the very soul and all the motions of the heart All the precepts of morality are advanced to the highest perfection Those fragments and sorry remainders of the light of Nature that have escaped out of the ruines of the Fall will shew us the necessity of a good life But the word of God calleth for a good heart a regeneration as well as a reformation not only abstaining from acts of sin but lusts 1 Pet. 2. 11. Dearly beloved I beseech you as Strangers and Pilgrims that ye abstain from fleshly lusts which war against the soul. Not only the outward work but the spirit that is weighed in the ballance of the Sanctuary Prov. 16. 2. All the ways of a man are clean in his own eyes but the Lord weigheth the spirits It mightily establisheth faith fear and love to God as the essential Graces When we consider Duty in the lump we have no admiting thoughts but when we look abroad into all the parts and branches of obedience whereunto the Law diffuseth it self then the holiliness which the Law requireth is admirable then we see it no easie matter to serve this holy and jealous God it is no easie matter to go to the bottom of this perfection Fourthly It is wonderful for the harmony and consent of all the parts All Religion is of a piece and one part doth not interfere with another but conspireth to promote the great end of subjection of the Creature to God The Law hath a mighty subserviency to the Gospel and the first Covenant shutteth up the sinner immediately under the curse that mercy may open the door to him The Gospel is first darkly revealed and still it groweth as the light doth till noon-day At first an obscure intimation The seed of the woman to Abraham In thy seed which after was repeated to Isaac to cut off Ishmael then to Iacob to cut off Esau yet not what Tribe Gen. 49. 10. The Scepter shall not depart from Iudah nor the Lawgiver from between his feet till Shilo come yet not what Family of Iudah to David 2 Sam. 7. 13. I will establish the Throne of his Kingdom for ever then Isai. 7. 14. Behold a Virgin shall conceive and bear a Son and call his name Immanuel then Iohn the Baptist Iohn 1. 29. Behold the Lamb of God which taketh away the sin of the world points with a finger to Christ. This while in short the Scriptures do so set forth the mercy of God as that the duty of the Creature is not abolished so offers Grace as not to exclude our care and use of means Justification and Sanctification promote one another all is ordered with good advice 2 Sam. 23. 5. Although my house be not so with God he hath made with me an everlasting Covenant ordered in all things and sure Thus the wonderful harmony order and consent of all the parts with respect to the great end which was the glorifying of God and the subjection of the Creature demonstrate the wonderfulness of Gods testimonies The glorifying of Gods Grace and Mercy in those that are saved and his Justice in those that are damned With respect to this God made man upright furnished with abilities to do his will but mutable and in case of a Fall to begin with a new Covenant He will have his mercy honoured without prejudice to his justice the comfort of the Creature established so as Duty not abolished not all of commands nor all of promises but these interwoven that they may serve one another A Promise at the back of a Command to make it effectual Command besides a Promise to cause humbling neither looseness nor rigour If the Covenant had been left to our ordering it had been a confused business Now it is wonderfully suited God keepeth up his Dominion and Sovereignty notwithstanding his Grace and condescension Justice hath full satisfaction yet Grace glorified Fifthly Wonderful for the
be desire or no. Fifthly Gods Children have these desires because they see more in the Word than others do or can do Spiritual discerning is an help to spiritual affections They whose eyes are anointed with spiritual eye-salve see wonders in the Law and so are wondrously affected with them But why should Gods Children see more 1. They look through the Spectacles of Faith they believe the Commands to be the Commands of the great God the promises to be the promises of God and therefore as good as performance and so what to others seems fancies and fine dreams to them are the chiefest realities Heb. 11. 13. These all died in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them Who would having the promises be so strangely transported but they that are strongly perswaded Faith that looketh upon the things promised as sure and near maketh them more active and lively They that have not Faith or do not exercise Faith have but cold affections but they who believe these wonderful felicities which the Word of God speaketh of long to enjoy what they are sure is true 2. They look into it with an eye of love and love sets a price on things They see more of the loveliness of spiritual things than others do Mens affections are according to the constitution of their souls or the end they propound to themselves They that are carnally disposed know all things after the Flesh and value them by the interests of the flesh as that is gratified and they that are spiritually disposed are affected accordingly as mens Genius lyeth And that is the reason why eminent Grace hath strong affections which carnal men are not competent Judges of It seemeth improbable to them that a man should have such fervent desires of holiness and be able to speak thus to God I opened my mouth and panted for I longed for thy Commandments The constitution of their souls is quite otherwise and their hearts hang world-ward they have not such a sense of their duty and do not make it their business to please God and so having no deep sense and Conscience of their Duty they do not see such a need of the Word as their Guide and Help They have no love to these things therefore no passionate desire for this is the order the will chuseth love desireth the union desire presseth to endeavours after it but now a godly man that maketh it his business to please God the principal desires and choice of his will is to be what God would have him to be and to do what God would have him to do 3. Because they have experience Two things quicken our affection to any thing that is good viz. The knowledge of the worth and use of things and our want of them And the Children of God know both of these by experience in the course of that life wherein they are engaged and nothing is known so intimately and pressingly as what is known by experience By experience they see the want of the Word of God and in comforts and helps not only when God first touched their hearts with care of saving their souls and they were humble and parched with a sense of sin and wrath all things were then unsavoury as the White of an Egg then they longed they panted for one comfortable word from God one passage of Scripture to give them ease and the Word becometh as necessary as meat to the hungry and drink to the thirsty and cool Air to the weary Matth. 11. 28. Come unto me all ye that are weary and heavy laden and ye shall find rest to your souls But still they are sensible of their spiritual necessities so as they cannot breathe without it nor thrive without it they find such a necessity of it It is the food of their souls the seed and principle of their Being the rule of their lives the means of their growth the Charter of their hopes their defence and strength in temptations and assaults Christ himself guarded himself with the Word when he was assaulted Now being practically convinced of this they must needs have vehement longings after it and after a more full understanding of it They find by experience that the Soul is apt to faint as well as the Body Heb. 12. 3. Lest ye be weary and faint in your minds and that in all these things nothing relieveth them but the comfort and direction God giveth them in his Word Sixthly The more godly any are the more they feel these strong affections All that have life their Pulses do not beat alike strongly some are weak others more robust So it is in Grace some have larger souls than others and so as they are more in action for God they must have more supplies and a greater measure of Spirit and Grace these long and pant In others there is a greater sluggishness and narrowness of mind and they rest satisfied with what they have their spiritual affections are not so raised and therefore every one that is godly is not acquainted with this panting and breathing and longing they have so much appetite as is necessary to maintain the new Creature but not these enlarged desires I confess you are to judge by your willingness rather than the passionate stirrings of your affections It is the heart which God requireth and if he hath the will he hath the heart But yet affectionate workings of the soul towards spiritual and heavenly things are very sweet and such as all Christians should strive for but not the best marks by which to judge of our estate There may be a solid and sincere intention and choice when there is little stirring perceived in the affections If the will be fixedly set for God the man is upright Yet you are to endeavour to raise your affections to that height which is suitable to the excellency of the object especially when it is movingly represented to us our desires should be upon the wing It is a Duty as far as we can reach it we should The more the soul is refined from the dregs of carnal longings and worldly lusts the more are they enlarged towards God and as their passionate desires of earthly things are abated so their spiritual desires are enlarged David saith Psal. 119. 36. Encline my heart unto thy testimonies and not to covetousness And the Apostle Col. 3. 2. Set your affections on things above and not on things on earth The more the heart is given to the one the more it is taken off from the other Riches honours and pleasures as these are loved they hinder this noble working of the soul this breaking longing panting for better things Worldly things have a great advantage over our affections because they are sensible and near us and our knowledge of them is clear and by the senses obtrude and thrust themselves upon the soul. Therefore use them with a guard and restraint Seventhly Though this
to you as bodily refreshment to a weary panting Traveller or water to one that is in a great thirst This is that the heart mindeth most studieth most remembreth most that you never have enough of it and are longing for more If there be such an affection it is a good sign for sensitive stirring is not so great an evidence as a setled constitution of Spirit 3. These holy desires as they have something of burthen so something of pleasure in them Though the absence of the thing desired be a trouble yet the exercise of holy desire is a pleasure to us because it is an act of love the more our hearts are enlarged in them the greater it is even before satisfaction While we are hungring and thirsting we are blessed It is a blessed thing to be a Desirer Matth. 5. 6. Blessed are those that hunger and thirst after righteousness for they shall be filled 3. This is a desire which God will satisfie Psal. 81. 10. Open thy mouth wide and I will fill it Isai. 44. 3. I will pour water upon him that is thirsty and floods upon the dry ground This insatiate thirst of Grace and comfort shall be satisfied Iohn 7. 37 38. In the last day the great day of the feast Iesus stood and cryed saying If any man thirst let him come unto me and drink He that believeth on me as the Scripture saith out of his Belly shall flow Rivers of living water The soul is prepared by it for fruition Isai. 55. 1. Hoe every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price If we would get it First We must get a new heart which is the soul of these desires and is Gods promised gift in the Covenant Ezek. 36. 26. A new heart will I give you and a new Spirit will I put within you and I will take away the stony heart out of your flesh and I will give you a heart of flesh Secondly Mortifie and moderate your affections to the World and worldly things and meddle sparingly with the comforts thereof otherwise your hearts will be apt immoderately to leak out after them to the interruption of the spiritual life SERMON CXLV PSAL. CXIX VER 132. Look thou upon me and be merciful unto me as thou usest to do to those that love thy name THE Prophet having praised the Word and expressed his affection to it presents his Petition to God for a favourable look from him upon the account of his Grace and mercy according to the manner and law of his dispensations towards others of his people They that love the word may with the like confidence expect the Grace of God Observe in the Words I. The Petition or favour asked Look thou upon me II. The ground of asking or the cause of that favour And be merciful unto me III. The terms according to which it is dispensed As thou usest to do secundum judicium according to the Law or according to thy custome towards those that love thy Name IV. The description of Gods people They love his name These are the especial objects of Grace and Favour I shall explain the words as I go over the several Branches I. I begin with the Petition Look thou upon me The Septuagint reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Other Translations Aspice me or respice me Ainsworth Turn thy face unto me Psal. 26. 16. Turn thou unto me and have mercy upon me for I am desolate and afflicted God seemeth now and then to turn away from his people in their distresses to turn the back upon them and not the face as it is Ier. 18. 17. I will scatter them as with an East-wind before the enemy I will shew them the back and not the face in the day of their calamity They had dealt so first with God Ier. 2. 17. Hast thou not procured this unto thy self in that thou hast forsaken the Lord thy God when he led thee by the way So David God might have seemed to have turned the back upon him Our Translation cometh to the same effect Look upon me Gods looking implyeth two things viz. His Favour and his Providence First His Favour as Isai. 66. 2. To this man will I look that is of a contrite heart that is I will be gracious unto him smile upon him give him evidences of my love Secondly His Providence The Providence of God is usually set forth by his eye Prov. 12. 3. The eyes of the Lord are in every place beholding the evil and the good Now God hath a double eye an avenging eye and a gracious eye The avenging eye Amos 9. 4. I will set mine eyes upon them for evil and not for good The other 2 Chr. 16. 9. The eyes of the Lord run to and fro throughout the whole Earth to shew himself strong in the behalf of them whose heart is perfect towards him Accordingly this act of looking is either First With a revengeful eye So upon their enemies 1 Chron. 12. 17. The God of our fathers look thereon and rebuke it 2 Chron. 24. 22. The Lord look thereon and requite it said Zachary the Son of Iehojadah the Priest This is the look of anger But Secondly There is the look of love and benign Aspect as Astrologers speak So Exod. 3. 7. I have surely seen the affliction of iny people which are in Egypt and have heard their cry by reason of their task-masters for I know their sorrows And Lam. 3. 50. Till the Lord look down and behold from heaven So doth he beg here that God would look upon him with a gracious eye In this gracious Aspect two things are notable viz. His observation and his compassion First His observation He taketh notice of their condition and oppressed innocency Neh. 1. 6. Let thine ear now be attentive and thine eyes open that thou mayest hear the prayer of thy servant which I pray before thee now day and night What have eyes to do with hearing To behold their pitiful and desolate condition So 2 Sam. 16. 12. It may be that the Lord will look upon mine affliction and that the Lord will requite me good for his cursing this day Secondly His compassion God doth take to heart the distresses of his people and hath a tender pity and compassion over them Psal. 25. 18. Look upon mine affliction and my pain He doth not only take notice of but take to heart their sorrows as appeareth by some gracious effect and deliverance wrought for them So looking implieth both his affection and actual Providence for them Doctr. The Children of God apprehend it as a great favour if he will but look upon them So saith David Look thou upon me Which request expresseth his modesty one short glimpse of Gods favour a look of kindness would be a great matter to him in this vale of tears A look is welcome to a broken and
the Lord blesseth this institution and this means for it is not bare truth but instituted truth with which God will associate the operation of his Spirit By this Word of his that was indicted by the Spirit and penn'd by holy men that were moved by the Holy Ghost he doth joyn his virtue and power and efficacy of his Spirit to sanctifie the souls of men 3. They that make it their scope and business to please God in all things and take his Word for their Rule their souls will soon see a need for Divine direction and the establishment of his Grace This reason is taken from the temper of the persons that are to walk in this strict way according to his strict rule they are such as are naturally blind and naturally opposite to God now certainly such need to go to God for direction I gather that from these words Order my steps Every man is a poor blind Creature and hath a heart opposite to the ways of God he need beg this grace of God Lord encline my heart Every man is a blind Creature partly because our own spirits are blind crooked and unstable that we shall neither consult our Rule nor understand our Duty nor like it when it is represented to us until the Lord doth enlighten us A mans heart is naturally blind 2 Pet. 1. 9. He cannot see afar off he hath no skill in spiritual things 1 Cor. 2. 14. The heart is naturally full of darkness and then this darkness grows upon us Partly by prejudice or custome and many evil habits 2 Cor. 4. 4. The God of this world hath blinded mens eyes There are many inordinate affections that encrease upon us So 't is then that a man is blind by nature more blind by custome and inordinate affection is exceedingly blinded which have a great influence upon our judgments in all practical Cases Though we should know general Rules yet to bring them down to every particular action is very grievous and hard to bring the heart to But you will say When we have received the Spirit God hath put his Law into our minds this blindness is cured therefore why should such as David pray Lord order my steps c. Yes we are cured but in part non totaliter Grace doth heal us but in part much of the matter that clouded the mind before is yet upon us and when lusts are awakened by temptations we strangely forget our selves our own reason our senses and examples of others we are misled so that we know not what to do unless the Lord order our steps Well as we are blind so we are opposite too When we know our way what we should do yet we are apt to stumble at every Stone Naturally the wisdom of the Flesh is opposite Rom. 8. 7. The carnal mind is enmity against God And so much as the wisdom of the Flesh still remains we are apt to be discouraged from walking with God according to his strict rule and in the way that he hath given us and we are extreamly slack that unless we be quickened by the lively and strengthning light of the Spirit alas how soon shall we miscarry Therefore this ordering is a strengthening against the reluctancies of the flesh Psal. 17. 5. Hold up my goings in thy paths that my foot-steps slip not Alas when a man finds a good way he is either apt to lye down out of laziness or to stumble and fall and we cannot keep our footing against temptations Every man of experience seeth the need of this Therefore Lord direct me Order my steps The 4. Reason is taken from the value of the blessing here asked It is one of the chiefest blessings of his grace and favour to have his illuminating Afer he had said Lord be merciful unto me presently follows Lord order my steps To prove this must needs be a great blessing and favour It will appear out of the Words of the Text partly from the word order it makes our lives orderly and regular Alas what a confused disproportionable thing is a man that is half in and half out with the ways of God! His conversation is not all of a piece sometimes right and sometimes wrong there is not that beauty that harmony that holiness to be found in them Solomon tells us Prov. 26. 7. The legs of the lame are not equal so is a parable in the mouth of fools Baines on the place saith thus The man hath knowledge to speak well but he lives ill so his conversation is halting like the legs of the lame Sometimes his speculative light will encline him to do easie things but his practical endeavours will carry him another way there is no even and uniform strain of godliness Then is a mans Conversation ordered when all is carried on with a fair respect to his last end for it is the last end that fixeth a mans mind and cuts off impertinencies and inconsistences and makes a mans Conversation beautiful otherwise the man is tost up and down in a various uncertain motion distracted by a multiplicity of ends and objects that his will is in no composed and settled frame I remember David prays Psal. 86. 11. Unite my heart to fear thy name It 's a blessed thing when a man is united when his conversation is all of a piece And Iames 1. 8. A double-minded man is unstable in all his ways A divided mind will beget an uncertain life I say the last end of our lives doth unite all the parts of it and there 's a regularity and harmony between them But others their life is a mere Lottery the fancies by which they are governed they are jumbled together by Chance and they live at peradventure and hap-hazard and there is not a comely intire uniform order to a blessed end Again partly too from the reason here Order my steps according to thy word and let no iniquity have dominion over me This will prevent the dominion of sin perverse affections are apt to sway us but when the Lord supplies fresh directions the tyranny and dominion of sin is prevented and crushed in the Egg. Sin usually steals into the Throne by insensible degrees temptations and occasions reduce us to some evil practice Well and that produceth another then do multiplied acts get strength then they insnare us and when once the soul is insnared then this bondage daily encreaseth and is hard to be broken for by multiplied acts custome creeps upon us and that 's another nature and that which was but indifferent at first grows more difficult As Diseases looked to at first are easily cured otherwise they grow desperate so sins when they come to a slavish tyranny and custome they cannot help it All this is prevented by the seasonable warnings of the holy Spirit Partly too because this is only vouchsafed to Gods special people God as he loves any so he manifests himself to them this appears out of the Text for in the Verse before
peace shall bruise Satan under your feet shortly 'T is but a little while and we shall receive the Crown and triumph over all our enemies III. Why the Saints should deprecate this evil 1. Because there is sin still in us all 'T is a bosome enemy that is born and bred with us and therefore it will soon get the advantage of Grace if it be not watched and resisted As Nettles and Weeds that are kindly to the Soil will soon choke Flowers and better Herbs that are planted by care and grow not of their own accord when they are neglected and not continually rooted out We cannot get rid of this cursed Inmate till this outer Tabernacle be dissolved and this House of Clay crumbled into dust Our old nature is so inclinable to this slavery that if God substract his Grace what shall we do 2 It is not only in us but always working and striving for the mastery it is not as other things which as they grow in age are more quiet and tame but Rom. 7. 8. Sin wrought in me all manner of concupiscence the Spirit that dwelleth in us lusteth to envy It is not a sleepy but a working stirring principle If it were a dull and unactive habit the danger were not so great but it is always exercising and putting forth it self and seeking to gain an interest in our affections and a Command over all our actions and therefore unless we do our part to keep it under we shall soon revert to our old slavery Sin must be kept under as a Slave or else it will be above as a Tyrant and domineer Once more The more it acts the more strength it gets as all habits are encreased by action for when we have once yielded we are ready to yield again Therefore any one sin let alone yea that which we least suspect may bring us into subjection and captivity to the Law of sin Rom. 7. 23. It doth not only make us flexible and yielding to temptations but it doth urge and impel us thereunto Again This bondage is daily encreasing and more hard to be broken for by multiplied acts a custome creepeth upon us which is another Nature And that which might be remedied at first groweth more difficult Diseases looked to at first are more easie to be cured whereas otherwise they grow desperate So sins before hardned into a custome before they bring us under the power of any Creature or Comfort which we affect 2 Cor. 6. 12. For then afterwards it cometh to a compleat dominion and slavery so that if a man would he cannot help it It behoveth then every Child of God to do his part that sin may not reign for where care is not taken it certainly will reign Use. To reprove the security and carelesness of many David suspected himself else he would never have made this prayer to God Lord keep me Let not any iniquity have dominion over me And we should all do so that would be safe Prov. 28. 14. Happy is the man that feareth alway but he that hardneth his heart shall fall into mischief A constant watchfulness and holy jealousie and self-suspicion will be no burthen to you but a blessing Sin deceiveth us into hardness of heart for want of taking heed Many that are secure do not consider their danger and therefore they are not so careful to watch over themselves nor so humble as to implore the Divine assistance because they do not consider how soon they may be transported by a naughty heart and brought under the power and reign of sin Surely were we as sensible of the danger of the inward man as we are of the outward we would resist the first motions and not nourish and foster a temptation as we do The Saints do not tarry till the dead blow cometh but resist the first strokes of sin they do not tarry till it pines to death but resist the first inclinations An evil inclination if it be cherished and gratified gets ground the longer we let it alone the harder will our conflict be for sin secureth its interest by degrees 2. It sheweth the fearful estate of them that lye under the dominion of sin But who will owne it First It is certain that all men in their natural estate are in this condition Sin doth reign where there is no principle of Grace set up against it The Throne is always filled Mans heart cannot lye empty and void If Grace doth not reign sin reigneth Natural men are under the power of darkness Acts 28. 18. and Col. 1. 13. living in a peaceable subjection to sin till Christ come to trouble it all is quiet Wind and Tide go together Secondly It appeareth by your course Many will say There is not a just man on earth that doth good and sinneth not You are Sinners as well as we Answ. There is a difference though there be not a good man upon earth that sinneth not Eccl. 7. 20. yet there is a difference Some have not the spot of Gods Children Deut. 32. 5. There is a difference between sins Levit. 23. 24 27. God gave the Priest under the Law direction how to put a difference between leprous persons So still there is a great deal of difference between numbness and death and between dimness of sight and blindness want of sense and want of life between stumbling into a Ditch and throwing our selves headlong into an Ocean And so there is a difference between infirmities and iniquities a failing out of ignorance and weakness or some powerful temptation and a running headlong into all ungodliness Gods Children have their failings but a burning desire to be freed from them Though others wallow in their sin without any care of a remedy In the one there is a failing in point of Duty in the other a Rebellion Take Iudas and Peter both sinned against their Master the one denied the other betrayed him the one denied him out of fear the other betrayed him out of covetousness and greediness of gain the one plotted his death the other was surprized on a sudden There is a great deal of difference between purpose and a surprize the one wept bitterly the other is given up to a raging despair David did not make a trade of Adultery and bathe himself in filthy lusts Noah was drunk but not knowing the power of the juice of the Grape They dare not lye in this estate but seek to get out by repentance Thirdly Some things may beget caution and move you to suspect your selves that is when your souls readily comply with the temptation you are at sins beck If it saith Go you go if it saith Come you come It is of great concernment to know what goes to the determining a mans condition to know at whose beck he is whether he is at the Fleshes or Spirits beck Psal. 103. 20. The Godly are described that they hearken unto the voice of his Word so the wicked are those that hearken to the voice
if you believe Heaven and Hell and have any sense of the truth of the promises or threatnings you will be thus affected in some measure to mourn and grieve for the sins of others 2. This Duty doth chiefly concern publick persons though it lies upon all Christians Magistrates and Ministers and Officers of the Church because of their publick and universal influence Publick persons must have publick affections as well as publick relations You shall see in that Type the Church of the Jews is represented in their Officers Zach. 3. 1. When the people were corrupted and in a calamitous condition Ioshua the High Priest is brought in standing before the Lord in filthy Garments the Priest is accused by Satan Certainly publick persons are more responsible to God than others and more concerned than others in the sins committed in the Land or places where they have a charge Among private persons an Housholder is more responsible than a private Member of the Family if one under his charge fall into a notorious sin You are responsible for your Children and Servants and so are we for your Souls Under the Law Exod. 22. 10. God said If a man did deliver unto his Neighbour an Oxe or an Ass or a Sheep or any Beast to keep and it did dye or was hurt or was driven away no man seeing it or it did miscarry through his negligence he was to make it good because it was delivered into his hand So I may say here in quoting this Law Hath God a care of Oxen God hath committed souls to us he hath put them into the hands of Magistrates and Ministers to keep them Now because we do not discharge our Duty he will require their bloud at our hands Ezek. 33. 7 8 9. Because of our trust and charge we are bound to have more publick affections Ioel 2. 17. Let the Priests the Ministers of the Lord weep between the Porch and the Altar Ministers should be exemplar for spiritual feeling and tenderness and humiliation Under the Law the measures of the Sanctuary were double to other measures I apply it to this very thing Our portion must be greater because of the burthen that lyes upon us Paul speaketh as one sensible of the weightiness of his charge in the 2 Cor. 11. 29. Who is weak and I am not weak who is offended and I burn not Paul trembled to see a weak Christian in the hands of Satan and when they had taken offence and begun to stumble this was his trouble and grief Mourning and burning is put for the violence of any affection So Ieremiah the Prophet My soul shall weep in secret places for your pride 3. Observation That tears are not absolutely necessary for the expression of this grief and tenderness David saith Rivers of tears Why For grief doth not always keep the Road and High-way and many times when Water goes out Wind comes in Many are puft up with sensitive trouble and put more upon tears than they do upon the frame of the heart which should engage us to this All Constitutions are not alike moist a tender heart may be matched with a dry brain When men are careful to get things reformed and are affected with the calamity of the Church more than their own private loss this is that which God requires However let me tell you if we find tears for other things we should find tears for these Duties when we come to remember our own sins and the sins of others God did not make the affections in vain A man that hath a thorough sanctified soul will have affections exercised in some measure proportionable and therefore if we can shed tears abundantly upon other occasions we should remember this water should be reserved for Sanctuary uses David when he is spoken of is represented as one having a moist eye upon all occasions yet Lot had a tender heart being offended with publick disorders It is said 2 Pet. 2. 8. His righteous soul was vexed Great Devotionists are usually very tender Good men are much given to tears and these sensitive stirrings of affection are a great help to Religion and therefore should not wholly be neglected But if there be a serious displicency against sin a deep laying to heart Gods dishonour though they cannot command tears the Duty is discharged Humiliation lyeth more in heart-grief and trouble than the sensitive and passionate expressions of it And yet upon religious occasions we should express ourselves as passionately as we can and not content our selves with a few cold words and dull thoughts but our liveliest affections should be exercised about the weightiest things Iam. 4. 9. Be afflicted and mourn and weep let your laughter be turned into mourning and your joy to heaviness When we are deprecating the wrath of God humbling our selves under the offences done to his infinite Majesty by our selves or others there should be more tenderness and we should do it in the most lively affectionate manner that possibly we can 4. I observe The greatest Sinners when they are once converted to God have the greatest compassion afterwards towards other Sinners Why They know the heart of a sinning man they have had most experience of the power and prejudice of corruption and also sensibly tasted of the love of God and his goodness in Christ Jesus and so their hearts are intendred thereby to pity others and they more earnestly desire others should partake with them of the same Grace As Israel were pressed to pity Strangers because they themselves were once Strangers in Egypt they knew what it was to be neglected and despised in a strange Land so they that are acquainted with the temptations of Satan with the bitter fruits of sin with the prejudices that men lye under before they come to take to the ways of God they have greater compassion towards the souls of others than others have This is observed to be fulfilled in the Apostle Paul whose zeal lay otherwise more in the active than contemplative way for in his Writings we find him mostly doctrinal and rational yet when he speaketh of Sinners he doth it always with grief and bowels Phil. 3. 18. I tell you weeping And still he presseth Christians to a greater tenderness to be more in grief for than censure of their Brothers faults Gal. 6. 1. If a man be overtaken in a fault ye which are spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted And Tit. 2. 3. When he presseth to gentleness to all men For we our selves saith he were sometimes foolish and disobedient deceived and deceving serving divers lusts and pleasures living in malice and envy hateful and hating one another but after the love and kindness of God appeared c. This melted his heart to consider what he was and what God had made him by Grace whereas sullen men of a severe temper of a constant rigid innocency are wont to be more harsh and
by mourning for this Carnal men are hot in their own cause cold in Gods Gods Children are quite otherwise cold in their own cause and hot in Gods Therefore they are deeply sensible when Gods honour is weakned Moses was the meekest man upon Earth yet he brake the Tables How doth this agree The injuries that were done to himself he could look upon with a meek quiet spirit easily put them up but when he saw the people bring dishonour to the name of God then he hath a high and deep affection They cry out Iosh. 7. 9. Lord what wilt thou do for thy great name So Psal. 115. 1. Not unto us O Lord not unto us but unto thy name give glory They go to God not to advance our faction and interest we are brought very low yet the wrath of man shall praise thee Thy name is dear and precious they are sorry to see any prophane it God hath abundantly provided for their respect he hath bid all men love them when he bid us love one another So that in effect all the respects of the world are devolved upon one person And they would have all men love God and honour God Secondly It comes from their compassion and pity and love to men O it grieves them to see so many that do not grieve for themselves and their eyes are wet because yours are always dry I tell you weeping saith Paul Phil. 3. 18. Compassion over the miserable estate of such Teachers and those that are led by them they and whole Droves run after fancies that endanger their souls False Teachers and their Proselytes should not only fall under our indignation but our pity They are Monsters in nature that want Bowels much more in Grace Religion doth not harden the heart but mollifie it Jesus Christ was made up of compassion and all Christians partake of Christs spirit Phil. 1. 8. God is my record how greatly I long after you all in the bowels of Iesus Christ. Pray mark Paul had got some of Christs bowels and let me tell you they were tender ones Compassion towards others and weeping over their sins is somewhat like the love of Jesus Christ. He would take our burthen upon himself when he was not interested so the spirit of Christ worketh in all his Members he hath distributed his bowels among them and therefore they cannot but long for the salvation of others yea their heart is broken and mollified with Christs compassion to them and therefore long for fellows in the same Grace Though they have received personal and private injuries yet they pity their case and mourn for them 'T is matter of humiliation and lamentation 2 Cor. 12. 21. When I come again I fear my God will humble me among you and that I shall bewail many which have sinned already and have not repented of the fornication uncleanness lasciviousness which they have committed It is matter of grief to see so many thousands perish or in a perishing condition Thirdly This disposition cometh from the antipathy and zealous displeasure that is in their hearts against sin They know what sin is the greatest enemy that God and Christ and their own souls have in the world It was sin that made Angels become Devils it was sin that blew up the sparks of Hell fire it was sin that opposed God that crucified Christ it is sin that grieves the Spirit of God and therefore they mourn when sin gets Proselytes A man cannot endure to see a Toad or Viper near him your hearts rise when you see them creep upon another so do the hearts of the Children of God rise that their enemy and Gods should find such respect and entertainment in the world It is said of the Church of Ephesus Rev. 2. 2. That she could not bear those which were wicked And David saith Ps. 101. 3. I hate the works of them that turn aside They know this will grieve the spirit of God that this will press him as a Cart is pressed with sheaves and shall God be pressed and burthened and they not troubled It cannot be They that love the Lord will hate evil Psal. 97. 10. both in themselves and others Fourthly This disposition comes out of a sagacity of faith and serious foresight of the effects of sin They know what sin will come to and what is the danger of it therefore when they see sin encreasing Rivers of water run down their eyes Wicked men tremble only at the Judgment of God but good men tremble at his Word and therefore they mourn when others fall into danger of the threatning When Ezra plucked his beard and was in such a zealous indignation against the sins of the people bewailing them before the Lord Ezr. 9. 4. Then were assembled unto me every one that trembled at the words of the God of Israel At fasts others are sleight and obdurate they look on threatning as a little mock Thunder they are not sensible of the danger I may set forth this by that allusion 2 Kings 8. 11. The Prophet Elisha wept when he saw Hazael that he looked wishly on his face till he blushed The man of God wept and Hazael said Why weepeth my Lord And he answered Because I know the evil thou wilt do unto the Children of Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt dash their Children and rip up their women with child and Hazael said But what is thy servant a Dog c. So when the Children of God look upon sin they know by the complexion of it what will be the dreadful effects This will be bitterness in the issue in time this will produce pestilences famine fire sword and all other mischiefs and judgments and expressions of the angry indignation of the Lord. They foresee a Storm when the Clouds are but a gathering therefore they tremble when they see them This is the sagacity of faith Now carnal men on the other side look upon the threatnings of Scripture but as words of course used as in way of policy that God only would awe and scare them but doth not purpose to condemn them But Faith is sagacious Look as to the promises Faith is the substance of things hoped for the evidence of things not seen So as to the threatnings the same evidence of things not seen The Apostle doth not only instance when he had given the general description of the objects of hope for the recompence of reward but he instances in the threatnings Noah being moved with fear prepared an Ark c. They know however men sleight the word of God one day it will be found true and therefore when they see men add sin to sin they are troubled The Word is as sure as execution and works upon them accordingly They have all things in a near view the nearer the objects of our faith are in our view the more they stir up our affections Dangers and death
that scoff at the Mourners in Zion they count it melancholy and mopishness to be so often and seriously humbling themselves before the Lord. The world deals perversely with the people of God they provoke their sorrow and then upbraid them with it You should bear them company mourn with them pine in consort with those Doves of the Valleys Better be a Mourner than a Mocker and Scoffer Others there are that yet can make a shift to hold out some profession of Religion yet can delight in the company of prophane carnal persons Would a man willingly put himself upon occasions of grief Are you like Lot whose soul was vexed day by day Do but consider how much your temper differs from theirs David saith Psal. 119. 115. Depart from me ye evil Doers Others there are that by censures and bitter invectives seek to make the Sinner rather than the sin more odious This is to exercise malice and pride not Christian affection We should not censure but mourn Tears flow from charity censures from pride and by this means you lose a duty for a sin which is a sad exchange Others again are apt to laugh at them and to make sport with the sins of others but do not mourn This is a vile abuse and yet we are many times guilty of it Men laugh at drunkenness and make the slips of others matter of boasting and vain talk This should rather set our hearts a bleeding and mourning He were a monster rather than a man that could see a man take a fall even to the breaking of his back or neck and turn it into a jest or a man wound himself and he make a sport of it And shall we be more kind to the bodies than to the souls of men Oh consider the danger of these practices as much as in him lyeth he hath put himself into Hell and wilt thou laugh at it Use 2. Is Tryal Are we so tenderly affected I know every one is not of a like tender constitution and cannot weep rivers of tears but tell me or rather tell God I cite thy Conscience to make answer to God When thou didst ever go aside into thy Closet or some secret place to lay to heart the dishonour done to God or the affronts put upon his Grace Do not tell me thou hast declaimed against the sin of the times that thou hast not cried up a confederacy with them that cry up a confederacy against God There may be somewhat of faction and interest and obstinacy in those things but when hast thou mourned and wept sore in secret places Do not tell me that thou hast joyned in publick Fasts Hasty and transient sighs do not wound the heart Hast thou ever done it in secret or hast thou often done it It may be thou hast resented injuries and spread them before God and so there is a spirit of self-love and revenge that breaths into thy prayers Men will be hot in their own cause but what hast thou done in this Duty 'T is a plain question and therefore I hope it will have the more force upon the Conscience True zeal for injuries done to God would ease it self by tears rather than anger True Penitents will not satisfie themselves only with publick humiliation to which Law custome and example may draw them but will make conscience of this Duty in their Families yea in secret where no eye seeth them but Gods mourn apart Zech. 12. 12 13 14. and bring home publick provocations to their own doors Ier. 11. 17. Use 3. Is to exhort you to get this practice and to get this disposition of the Saints 1. There is a great deal of need to practise it now whether we look upon the sins or dangers of the Nation the sins such horrid blasphemies and reproaches cast upon Gods Servants his Ways Truths Doctrines according to godliness I think in the wisest judgment that a man can make never was there such a dangerous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and temper of any Nation as of ours at this time Never were sins boiled up to such an height and consistency as now such snarling at reformation that was hopefully begun Now sin walketh in the Streets with a bold face drunkenness swearing and prophaneness seem to triumph and with the more pretence because the stricter sort have so much dishonoured God and Religion Church-affairs are much out of order And for our dangers we hear again of wars and rumours of wars and God knoweth what may be the issue and effect of them Acts 13. 41. Behold ye despisers and wonder and perish for I work a work in your days a work which ye will in no wise believe though a man should tell you of them The danger of a Nation doth not lye in outward probabilities so much as in the threatnings of the word He alludeth to the horrible devastation of Iudea by the Chaldeans and applyeth it to the despising of the Gospel Would any believe that the Temple and City should be destroyed and the people of God carried captive that not one should remain yet this came In the time of Noah when they abounded in all things who would have thought of a Flood Many would say as that Nobleman If the Windows of Heaven were opened how could this be Who would have believed the horrible dissolution by the Romans or thirty years agone that which is now faln out in Germany Never think that our Armies and Forces are so strong as to withstand the threatnings of the Gospel for our horrible contempt God may blow upon all these props in an instant Therefore weep and mourn for the pride and rebellion of the Daughter of your people So for our private place What sins are there among us Some have withstood the ways of God though they have had convictions yet held out against them Some are prophane many defects in all Orders Paul was mightily troubled because the Church of Corinth was so much out of order he bewailed it with many tears 2 Cor. 2. 4. Out of much affliction and anguish of heart I wrote unto you with many tears So may I speak and you think of these things 't is time to mourn By way of motive consider First This is the best way to enter our protestation and dissent against the iniquity of the times When we cannot help a thing 't is good to retract it and commit it by tears to God for then it shall not be laid to our charge When the Corinthians mourned for incest committed among them and sorrowed with a godly sorrow 2 Cor. 7. 13. Ye are verily clear in this matter many of them did not only not approve but abhor that foul act before but they were not clear till they mourned and purged the Church from the imputation So you are not clear till you have done this Duty Secondly God may take occasion to punish you from their sins We are all Fuel fit for the burning Gods dispensation is not unrighteous as
2. Why all that love the Word they should have this Great and Pure Zeal I. What is true Zeal There is a carnal zeal and there 's a spiritual zeal First The carnal zeal to begin with that is Threefold 1. That which comes from an ill cause and produceth ill effects An ill cause as hatred of mens persons or envy at their Gifts and Excellencies or their success and happiness in the World Iam. 3. 14. If ye have bitter envying in your hearts it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you have bitter zeal in your hearts There is a kind of bitter zeal and malignity at their excellency whether Gifts Graces Rank Dignity in the World And ver 16. he tells us this bitter zeal produceth confusion and every evil work To be consumed and eaten out with envy is little commendable This is not the zeal of the Text With this zeal were the chief Priests filled when they saw that the Gospel came into some reputation and that the people do what they could did haunt and frequent it we read Acts 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it they were filled with indignation it is in the Greek and in the Margin they were filled with zeal with this bitter zeal malignity envy indignation they would bestir themselves to suppress the growing Gospel by all the means that possibly they could 2. There 's an other sort of carnal zeal which hath an ill Object though it may be a good Cause from whence it proceeds such as an ignorant zeal which proceeds from some love to that which men call Religion but falsly and so the Apostle saith Rom. 10. 2. I bear them witness that they have a zeal of God but not according to knowledge and such a zeal had Paul when he was a Pharisee he gives us an account of it Gal. 1. 12 14. How that beyond measure I persecuted the Church of God being more exceedingly zealous of the Traditions of my Fathers Paul was a man that never acted against his Conscience no not when he was a Pharisee he still acted according to his Light but when he was blinded with Pharasaical prejudices he wasted the Church of God and was exceedingly zealous for a false Religion This is such a zeal as possibly might have a tolerable Cause but it had a bad Object a zeal about the Dictates of a deluded Conscience and this zeal perniciosior est quo flagrantior is the more pernicious the more earnest it is it hath often raised confusions in the Church when men are led with a blind zeal they think for God if they be under then they make divisions if they get a top then they are persecuting and oppressing this is the zeal of a deluded Conscience In short zeal must have a right object otherwise it may be great but cannot be Good Pure and Holy 3. An other false zeal is when it hath no ill Object but it exceeds in the measure and degree and is far beyond the weight of the thing that it is laid out upon this is a superstitious a tristing zeal which runs out to Externals and is altogether employed about lesser things of Religion as the Pharisees Math. 23. 23. That made a great business about a small matter Titheing Mint and Anise and Cummin but neglected weighty Duties Faith Judgment Righteousness and the great things of the Kingdom of God The Apostle tells us Rom. 14. 17. The Kingdom of God is not meat and drink in being of this party and that Many all their care and strength of their souls runs out in matters of less importance and keeping up a Party and Faction in Religion we should first make Conscience of principal matters Superstitious scupulosity is always damagefull like those that come into a shop to buy a penny-worth of a Commodity and steal a pounds-worth O! they have a great zeal for lesser things when it runs out mightily about outward things either for that or against that and in the mean time they cherish the World Pride Envy carnal evil Affections that are destructive to and the bane of Godliness Secondly There 's a spiritual holy zeal which we may describe 1. By it's Cause 2. By it's Object 3. By it's Effects 4. By it's Use as to publick Reformation 5. As to it's Use as to Christians private Exercises to carry on the spiritual Life with fervour warmth and vigour 1. I am to speak of the Cause of it The true Cause of holy zeal is Love to God and what belongs to God Zeal is ferventis amoris gradus a higher degree of Love it is the fervor of Divine Charity We should mark still what spirit enflames the zeal that we have Every man is eaten up with one kind of zeal or another The zeal of the World eats up many Ps. 127. 2. They bereave their souls of good and all for a little pelf they work in the Fires they load themselves with thick clay The zeal of the Flesh inflames many they are mad upon carnal delights can let go all considerations so as they may fulfil their lusts they are consumed with these kind of zeales Another spirit should be working in us a zeal for God and that comes from an entire Love to God When the soul doth heartily and earnestly love God above all then there 's a strong desire of promoting Gods glory and interest there should be that spirit which breathes in our zeal and with this zeal should we be eaten up and spent Now they that love God will love all them which belong to God Friends have all things Common so it is between us and God the injuries done to him will be as grievous to us as if they were done to our selves Psal. 69. 9. For the zeal of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon me and the glory that comes to them is as acceptable as if some great benefit had come to us Act 15. 3. Declaring the Conversion of the Gentiles and they caused great joy unto all the Brethren O! this is great joy to a gratious soul when Gods interest thrives in the world O! this is that they would willingly hear spoken of their hearts are upon it when Gods interest stands or falls such an earnest desire of the glory of God which is the highest degree and measure of Love to God! 2. Let us speak of the Object of zeal In three things Gods interest lies in the World viz. His Truth His Worship and His Servants Now it is not enough to have zeal that we do not oppose any of these but they must be tenderly regarded and looked after and we must be affected with these things as we would with our own concernments When wrongs are offered to any of these either to Gods Truth his Worship or his Servants they must go more nearly to our hearts then any personal injuries done to our selves What we cannot remedy we must mourn for All these
and if they can excommunicate them and throw them out of the Church and kill them they think this is acceptable service to God All this is blind zeal Rom. 10. 2. The Apostle saith they have a zeal of God but not according to knowledge therefore there must be light as well as heat in this fire else it is not the fire of the Altar but of a common-hearth nay we must not only know the truth but also the worth of the Cause The Truth of the Cause that must be guided still by wisdom and we must observe all the seasonable circumstances in discovering our selves for God else it will produce strange evil and malignant effects which tends much to the dishonour of God and prejudice of the Gospel Look as a blind horse that is full of mettle but is always stumbling so they never act commendably and seasonably The Church of God hath had bitter experience in all ages of the sad effects of misguided zeal when it hath not been seasoned with knowledge and discretion to time things it hath tended much to the hindrance of Christ's Kingdom and the promotion of Satans interest in the World Christ in one place bids us to be wise as Serpents Math. 10. 16. And in another place not to give that which is holy to Dogs nor cast Pearls before Swine Matth. 7. 6. Otherwise we unprofitably sacrifice our selves and hinder the good which we would promote It was a grievous thing to Paul and prest upon his spirit to see all Ephesus given to Idolatry and mightily affected with Diana's Worship yet we read Acts 19. 10. He was two years at Ephesus before he spake against Diana he observed his season before he took the liberty and thought himself bound to speak against that false worship The Historian tells us of Andes a Persian Bishop that was under Varrans that having an unguided zeal got some Christians together to destroy the Temple of Fire which the Persians worshipped saith Theodoret not as he ought to do and what 's the issue Varrans the Emperour that was formerly favourable to the Christians when he saw they affected Power and would destroy the worship of the Country what then He was filled with cruel persecution he skinned the backs of some of the Christians and the faces of others drew splinters through their flesh used horrible torments which the Historian takes notice of and it conduced to the total suppression of the Christian Religion Therefore this wild-fire when it runs abroad without discretion and not being seasoned with Prudence it doth a world of harm to the Church of God We must observe the time circumstances and when it is most behoovful for the Glory of God the good of the Church and Cause we would promote See Videlius lib. 1. cap. 1. 2. This zeal also must be mingled with Compassion that as we mind the glory of God so we may pity deluded Souls When we are zealous against the sin we must have Commiseration of the sinner as knowing the weaknesses and prejudices of Education that are incident to humane nature This is to be sure most agreeable to Christs pattern he wept over Ierusalem that stood in a state of enmity to him Luke 19. 41. And when he was angry with the unbelief of his Country-men at the same time he was grieved at the hardness of their hearts Mark 3. 5. In Christs anger there was more of Compassion then of Passion And Samuel he mourned for Saul when he saw him no more 1 Sam. 15. 35. And the Apostle when he had zealously declaimed against the false Teachers he falls a weeping Phil. 3. 18. When we shew Love to God there should not be a hatred and ill will to the Persons of men but bewail their obstinacy and blindness Those that are all for Destruction and ready to call for Fire from Heaven they know not of what spirit they are of they have a fiery zelotick spirit but that which doth not become the temper of the Gospel 3. Zeal must be Constant Gal. 4. 18. The fire on the Altar must never go out we cannot be without it for a moment There are some that have a zeal for a fit but soon grow weary of it they are zealous in prosperity then they are forward and active for God but when it comes to trouble they give up all to oppositions On the contrary others in their Affliction and Low estate they have a warm sense of Religigion but when they are well at ease they are lost in the delights of the Flesh and drowned in the cares of the World and their zeal for God is checked And we see that some in their youth have a good savor and towardliness and seem to have a very tender Conscience but after their first heats are spent they are very careless and grow inordinate and all their zeal for God is gone Gal. 5. 7. Ye did run well who did hinder you that ye should not obey the Truth David was as zealous when the Crown was upon his head as when God humbled him and kept him low Many think zeal a cumber as they increase in worldly wisdom and so cast it off Nay in gross hypocrites you shall find this they will be zealous in good Company and as vain and loose in bad Let any grave servant of God be there they seem to kindle a great fire but assoon as they are gone they put it out again I but true zeal should always continue and be of a lasting and of an encreasing flame 5. To speak of the Private and Personal use of zeal what need we have to keep up a warm frame of heart towards God and heavenly things hitherto we have considered it as it respects Gods publique Interest it 's also of private use both in resisting of sin and perfecting holiness in the Fear of God 1. In resisting of Sin A man never doth any thing to purpose in purging out sin until he hath a zeal for God Rev. 3. 19. Be zealous therefore and repent Repentance is set on and quickned by zeal Doth zeal think you serve only to rectifie the disorders of other Men and not our own No certainly we should begin at home we should take care that God be exalted in our own hearts as well as his interest be not infringed in the world First our Saviour adviseth us to pluck out the beam out of our own Eyes Matth. 7. 5. Unless we be blameless our selves we can have no confidence or hope to do much good to others The first stone should be cast at our selves we should repent of our own sin our own lusts the plague of our own Heart if any thing we are apt to allow that is contrary to God this should be a great grief to us Unless we cleanse our own unclean sinks at home how can we hope for Reformation abroad Men cry out against publique vices as the Lapwing will croke abroad to draw off the Person from her own
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
and do them God hath promised this to some body and why not to you You are as fair for this promise as any and if God hath not excluded you why will you shut out your selves from the grace offered 4. There are in the Scripture excellent Incouragements and Motives from the reward promised to the pure Lactantius saith of the Heathen virtutis vim non sentiunt quia cjus praemium ignorant that they were Ignorant of the force of Vertue because they were not acquainted with the reward of it There is a great force in Scripture arguments in this kind See how the Scripture speaks of these promises they are so great so pure and so expresly binding in their Condition and Qualification annexed They are so great 2 Cor. 7. 1. that having such great and precious Promises let us cleanse our selves from all filthiness of flesh and spirit and perfect holiness in the Fear of God And then so pure 1 Iohn 3. 3. He that hath this hope in him purifieth himself as Christ is pure 'T is not barely said he that hath hope in him but he that hath this hope 'T is not a Turkish paradise but a sinless estate not an estate wherein we shall be ingulfed in all sensualities but satisfied with the Vision of God and made like him Heaven is not only to be looked upon as a place of happiness but a state of likeness to God Once more so many and so expresly binding to purity in their Condition and qualification annexed See what the Word of God speakes to purity if we would injoy the favour of God and have him good to us Psal. 73. 1. Truly God is good to Israel even to such as are of a clean heart Who are they that God will be good to To Israel all are not Israel that are of Israel but those whose Consciences are cleansed by the Blood of Christ and study to be clean and holy in heart and life Those are Gods Israel How ever things fall out here how blustering and boisterous soever the times are yet God will be good to them that are his Israel If we would have his favour actually exhibited if we would have God to shine upon us we must look after purity Psal. 18. 26. With the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward God will be to man as man is to God No degree of purity shall go unrewarded the holy use of the Creatures is their priviledge Titus 1. 15. To the pure all things are pure To the wicked all things are defiled and they have a curse with their blessings but to the pure these blessings are lawfully enjoyed and are sanctified to them and they receive every temporal mercy as a blessing of the Covenant Would we be accepted in our service Prov. 15. 26. The thoughts of the wicked are an abomination to the Lord but the Words of the pure are pleasant Words The thoughts and words of wicked men are an abomination to the Lord but the thoughts and words of the Saints are his delight God hath respect to the person and then to their services so that we must be pure in heart if we would have our services accepted of the Lord. Once more the pure are those that shall be employed with Honour for God 2 Tim. 2. 21. If a man purge himself from these he shall be a vessel of Honour Sanctified and Meet for the Masters use and prepared unto every good work Again the purified and cleansed are meet to receive and retain the Word 1 Tim. 3. 9. Hold fast the Mysteries of faith in a pure Conscience None receive the word with such profit and retain it with such warmth as the pure in heart Precious liquors are not put into musty filthy vessels if it be 't is corrupted and spoiled presently Let a man be addicted to any worldly lust and he will soon lose all the sense of good he hath received Once more none pray aâ—…ight but the pure Zeph. 3. 9. For then will I turn to the People a pure Language that they may call upon the Name of the Lord and 1 Tim. 2. 8. Lifting up holy hands without wrath and doubting and Heb. 10. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience Then we draw near to God with Comfort being sure of audience Once more if we would be happy for ever more Who are they that shall see God Matth. 5. 8. Blessed are the pure in heart for they shall see God You shall see the question propounded in the Psalm 24. 3 4. Who shall ascend into the Hill of the Lord Who shall stand in his holy place And the question is answered in the third verse He that hath clean hands and a pure heart It standeth us upon to examine how it is with us since all the visible Church are not saved the Pure and Holy are they that shall see and injoy God Filthy Dogs and Impure and Unclean Swine are not suffered to enter into the New Ierusalem 5. Here are terrible threatnings the Word is impatient of being denied It would have holiness and purity upon any terms there is something propounded to our fear as well as to our hope Sometimes the Word of God threatens with the loss of happiness Heb. 12. 14. Without holiness no man shall see the Lord. If there were no more but this this were enough to terrifie us to be shut out from the presence of the Lord if it were rightly considered But O! How miserable will the poor Creature be that The Word threatens with the loss of the vision of God supposing the soul subsists this is enough to overwhelm us that we shall never enter into the place where God is Revel 21. 17. There shall in no wise enter into it any thing that defileth or worketh abomination But we hear of a Worm that shall never dye a Pit without a bottom a Fire that shall never be quenched and Torments that are without end and without ease God shall say I would have purged you but you would not be purged Whose heart doth not tremble at the mention of these things Oh! Then you see the Word is very pure The second Consideration that this pure Word must me valued and esteemed and loved by us Here I shall shew you what 't is to love the Word and then why I. What 't is to love the Word First Negatively 1. 'T is not an outward receiving or a loose owning of the Scripture as the Word of God many carnal men may so receive it or rather not contradict it They receive the Word of God not upon any divine Testimony and Evidence of the Spirit of God but upon the Authority and Credit of Men the Practice and Profession of the Nation where they Live and the injunctions of the Civil state or the Tradition of the Church This is the just account of most mens
1 Sam. 2. 30. Them that honour me I will honour and they that despise me shall be lightly esteemed We have made God's Name to be reproached and Religion to be lightly esteemed we may own the Justice of God in all this Use. Oh then let us be fore-armed against this Temptation that when we lose esteem with wicked men because we will not comply with their Lusts we may bear it patiently Surely we stand too much upon honour and respect and have too tender a sense and feeling of Contempt when it discourageth us in the wayes of God a Christian should seek the honour that cometh from God only and be content with his approbation I know 't is a blessing to have respect with men 't is said of our Lord Christ that he grew in favour with God and with men Luk. 2. 52. the same also is spoken of Samuel 1 Sam. 2. 26. and the Child grew and was in favour with God and with Men. It 's a blessing where it may be had without any violation of Duty When God blameth us not and Men have no just Complaint against us our care must be to provide things honest in the sight of God and Men Rom. 12. 17. to take away all cause of offence both from Iew and Gentile and from the Church of God 1 Cor. 10. 32. but if men will not be pleased but with the offence of God we should count it a priviledge to be worthy of the Worlds hatred gratias ago Deo meo quod dignus sum quem mundus oderit saith Hierom be not discouraged if they slight you that slight God and Christ and their own Salvation Our self-love is too great when so tender to suffer a little disgrace and contempt for Christ who hath suffered so many and so great indignities for us Therefore though we be small and despised let our affection be as great to the Word as ever say 2 Sam. 6. 22. I will be yet more vile then this and base in mine own sight Alas many cannot bear Contempt coguntur esse mali ne viles habeantur as Salvian complains in his dayes As we should not forsake the despised wayes of God so not be dejected and troubled at it better we be Despised than God Dis-honoured therefore let us purchase the Glory of God with our Disgrace To animate you 1. Consider 't is the usual Lot and Portion of Gods Children When God meaneth thoroughly to humble his Children he suffereth them to be odious in the eyes of the people where they live we need so sharp a means to do us good therefore the Church complaineth of Contempt Lam. 3. 45. Thou hast made us as the off-scouring and refuse in the midst of the People You will say this was a sinning Nation Nay the Apostle saith the same thing of himself and other Apostles 1 Cor. 4. 13. We are made the filth of the World and the off-scouring of all things Cast out as the sweeping of the City yea Christ himself complaineth Psal. 22. 6. I am a Worm and no man a reproach of men and despised of the People as if he were but as a Worm to be trode upon in respect of the World Thou canst not be more despised than Christ was So Isa 53. He is despised and rejected of men a Man of Sorrows and acquainted with Grief we hid our faces as it were from him he was despised and we esteemed him not Well if this be a common Lot and Portion of Gods People 't is more usual to persecute with Contempt than with Violence men are kept off by the restraint of Laws 2. Shall we not suffer a little for Christ who suffered so much for us He hath indured greater reproaches for our sakes and what are we to him If he indured shame was made a Curse for us What a softness and tenderness have we for our Interests Matth. 10. 24 25 26. The Disciple is not above his Master nor the Servant above his Lord c. 3. We must be dead to Esteem Credit and Reputation as well as other things or else we are uncapable of the Kingdom of Heaven Ioh. 5. 44. How can ye believe that seek honour one of another and seek not the honour that cometh of God only Ioh. 12. 41 42. Tâ—…se things said Esaias when he saw his glory and spake of him Nevertheless among the Chief rulers also Many believed on him but because of the Pharisees they did not Confess him lest they should be put out of the Synagogue 'T is not enough to deny Brutish Pleasures to escape sordid Covetousness but all prizing of our own credit content to be nothing that Christ may be all in all or else there is some affection not yet subdued to Christs Interest any Interest of ours that cometh into competition with Christ must be denied 4. This is the true Fortitude We all affect to be counted men of Spirit and Courage there is not a greater Evidence of it than when we can endure contempt for Christ. Military Valour depends upon bodily Spirits 't is a more Brutish thing Peter that ventured upon a Band of Men was overcome by the weak-blast of a Damsels question He that can in a generous contempt count mans day nothing 1 Cor. 4. 3. But with me it is a very small thing that I should be judged of you or of mans Iudgment c. 5. The more despised in the World for Righteousness sake the more honourable with God If they could hinder your esteem with him it was something 2 Cor. 10. 18. he is approved whom the Lord Commendeth they will ever be of great account in heaven that have washed their garments in the bloud of the Lamb and kept themselves unspotted from the world and are cloathed with the Sun and have the Moon under their feet Revel 12. 1. the true and afflicted despised Church is in the eyes of God fair as the Sun pure as the Moon Cant. 6. 10. You are an Elect seed a Royal priesthood 1 Pet. 2. 9. 6. If we cannot endure a little Disgrace for God what shall we do when called to resist unto Blood Ier. 12. 5. If thou hast run with the Footmen and they have wearied thee how const thou contend with Horses Scommata nostra ferre non potes c. 7. God hath his times of bringing you into request again Psal. 37. 6. He shall bring forth thy Righteousness as the light and thy Iudgment as the Noon day Zeph. 3. 19. Behold at that time I will undoe all that Afflict thee and will save her that halteth and gather her that was driven out and I will get them Praise and Fame in every Land where they have been put to shame All Gods Children were Despised in their time and yet afterwards were honoured there is a Resurrection of Names as well as Persons Abraham gave Isaac his Son to God in Sacrifice and received him again So we receive our Names from Reproach and Contempt He that
yourselves in this Psal. 103. 17. The mercy of the Lord is from everlasting to everlasting upon them that fear him and his Righteousness upon Childrens Children Yea not only in the changes of your outward Condition is here an everlasting spring of comfort but also in the Ups and Downs of your spiritual condition and the clouds which now and then darken your Comfort and Hope in God In a time of Desertion we seem to be dead and cast off yet remember God loves to be bound for ever 2 Sam. 23. 5. Although my house be not so with God yet he hath made an everlasting Covenant Though we are not so punctual exact and faithful but are subject to many Errors and Failings yet God will mind his Eternal Covenant Psal. 89. 33 34. Nevertheless my loving kindness will I not utterly take from him nor suffer my faithfulness to fail my Covenant will I not break nor alter the thing that is gone out of my Lips Death doth not dissolve it nor desertions break it off Now for the second Notion by which the Word of God is expressed thy Law from whence Observe Doctrine That the Word of God hath the Nature and Force of a Law 'T is often so called in Scripture not only the Decalogue which is the abridgement of all Moral Duties but the whole Scripture is Gods Law Isa. 51. 4. A law shall proceed from me and Psal. 1. 2. His delight is in the law of God And the Gospel is called the law of Faith Rom. 3. 28. Here I shall shew you how necessary it was that God should give man a Law both as we are considered apart and with respect to Community And then shew that the Word hath the force of a Law 1. Consider man apart Surely the reasonable Creature as 't is a Creature hath a superior to whose Providence and ordering it is subject so all the Creatures have a law by which the bounds of their motion are fixed and limited Psal. 148. 6. He hath established them for ever and ever he hath made a decree which shall not pass Prov. 8. 29. He gave the Sea his decree that the waters should not pass his Commandment The Sun Moon and Stars are under a law all the Creatures are ballanced in a due proportion and guided and fixed in their Tract and Course by an unerring hand which is a kind of law to them As a Creature Man is subject to the direction of Gods Providence as other Creatures are but as a reasonable Creature he is capable of Moral Government for so he hath a Choice of his own a power of refusing Evil and choosing Good Other Creatures are ruled by a rod of Iron necessitated to what they do by an act of Gods Power and Sovereignty but man being a voluntary Agent is governed by laws which may direct and oblige him to good and warn and drive him from evil This law was at first written upon mans nature and that was sufficient while he stood in his integrity to guide him and inable him to serve and please God in all things propounded to him The law written on the heart of man was his Rule and Principle But that being obliterated by the Fall it was needful that God should give a new law to guide man to his own blessedness and to keep him from erring The Internal principle of Righteousness being lost the laws of men could not be sufficient for they have another end which is the good of humane Society They aim not at such a supernatural end as the enjoyment of God their laws reach no further than the ordering of mens outward Conversations and meddle not with the inward workings and motions of the heart of which they can take no Cognisance these may be inordinate do a great deal of mischief Therefore as the Wise God directed men to give laws to order mens Actions so he would himself give laws to order the Heart which man cannot reach Lay all these together and there is a necessity that God should give a law to man 2. But much more if you consider Man in his Community as he is a part of that spiritual Community called a Church All Societies of men from the Beginning of the World have found the establishing of Laws the only means to preserve themselves from ruine There is no other way against Confusion and would God leave that society which is of his own Institution that of which he is the Head and in which his honour is concerned without a law Deut. 32. 9. The Lords portion is his People which was set apart to serve him and to be to him for a Name and a Praise surely a people that have God so near them and are in special Relation to him have their laws by which they may be governed and preserved as to their Eternal good unless we should say God took lesse care for his own people then for others This necessity is the greater because this Society is spiritual though made up of visible men yet combined for spiritual ends Commerce and Communion with God and that mostly in their spirits which maketh this society the hardest to be governed and this the most seattered and dispersed of all societies throughout all parts of the Earth and therefore should be knit together with the strongest bonds Surely then there needeth a Common law whereby they may be united in their Conjunction with Christ the head and one another that it may not be broken in pieces And this to be given by God that he may preserve his own Authority and Interest among them This law is the Scripture those sacred digests in which God hath discovered not only his Wisdom and Justice but his Will and Imperial Power what he will have us do The one sheweth the Equity the other the Necessity of our Obedience surely this is his law or none The Church to whom the law was given God hath constituted the keeper of its own records never acknowledge another nor can any other make any Tolerable pretence Now having brought the matter home 2dly I shall shew you wherein it hath the Nature and force of a law as we commonly take the Word and here I shall 1. Shew you wherein it agrees 2. Wherein it differs from the ordinary laws of men 1. Wherein it agreeth 1. A Law is an act of Power and Sovereignty by which a Superior declareth his Will to those that are Subject to him There are two branches of the supream power Legislation and Jurisdiction giving the law and governing according to the law so given And so Gods power over the reasonable Creature is seen in Legislation and in the administration of his Providence there is his Jurisdiction In the Scripture he hath given the law and he will take an account of the observance of it in part here at the petty Sessions hereafter more fully and clearly at the Day of General Judgment But for the present here is Gods power seen over
the Word Scripture Faith and Scripture Repentance are still fed by the Word It teacheth us how to believe and how to repent and how to pray and how to live especially the Heavenly Life and there can be no true Comfort and Peace without the Word Rom. 15. 4. That ye through Patience and Comfort of the Scriptures might have hope 2. Use. We should consider the Truth of the Word partly in the general for the strengthening and settling of our Faith and to make it more clear and solid and certain Eph. 1. 13. In whom ye trusted after that ye heard the Word of Truth When boisterous Temptations would carry us to some evil which God hath forbidden and severely threatned that the point of the sword of the Spirit be put to the bosome of it Deut. 29. 19 20. 2. When you are settling your souls as to the main point of Acceptance with God 1 Tim. 1. 15. This is a faithful saying and worthy of all Acceptation that Iesus Christ came into the World to save sinners of whom I am chief The Word will never deceive them that seek Righteousness there 3. When difficulties arise that oppose the promise or expectation of relief according to the promise you should urge the truth of the word in the very face of difficulty thy law istruth Take Pauls instance Act. 27. God by Promise gave all that sailed with Paul in the Ship their lives yet how many difficulties came to pass At first when they were in the Adriatique Sea for so many days and nights and had neither seen Sun nor Stars they knew not where they were nor whether they should go here was little appearance of Gods making good his word to Paul Another Difficulty fell out they feared they were near some Countrey they sounded and found they were near some land but what land they could not Conjecture and were afraid of being split in pieces against the Rocks but the Shipmen that knew the danger of these Seas they must go out of the Ship they would make use of their long Boat and so they were ready to miscarry in the sight of the land but Paul prevented them And after 't was day the men were spent because of long fasting and conflicting with the Waves they could not ply the Oar. Another difficulty they were where two Seas met they run the Ship a ground and resolved to kill Paul and the rest of the Prisoners lest they should swim to land but the Captain willing to save Paul prevented that purpose And so at length they came all to shore though followed with difficulty upon difficulty God made good his Promise to a tittle ver 44. Pray observe how Paul urged Gods Promise against the greatest difficulties as sufficient ground of encouragement to expect relief ver 25. for I believe God that it shall be even as it was told me SERMON CLX PSALM CXIX VER 143. Trouble and Anguish have taken hold of me yet thy Commandments are my delights IN the Words we have I. Davids Temptation Trouble and Anguish have taken hold of me II. Davids Exercise under that Temptation thy Commandments are my delight III. The Benefit of that Exercise notwithstanding the greatness of the Temptation Yet 'T is propounded with a non obstante I. The Temptation was very great for he speaketh of Trouble and Anguish The joyning of Synonymous Words or words of a like import and signification increaseth the sense and so it sheweth his affection was not ordinary Yea both these words have their particular use and emphasis Trouble may Imply the outward Tryal and the difficulties and streights he was in Anguish Inward Afflictions the one the Matter of the Trial and the other the sence of it The other expression also is to be observed have taken hold of me in the Hebrew have found me so the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Latin out of them tribulatio et angustia invenerunt me have found me that is come upon me as the expression intimateth Troubles are said to find us because they are sent to seek us out and in time will light upon us We should not run into it but if they find us in our duty we should not be troubled at them Sometimes in Scripture we are said to find trouble and sometimes trouble to find us We are said to find trouble David said Psal. 116. 3. I found trouble And so now here in the Text Trouble and Anguish found him There is no difference or if any the one noteth a surprize Trouble findeth us when it cometh unlooked for our finding it noteth our willingness to undergo it when the Will of God is so especially for Righteousness sake II. Davids Exercise under this great Temptation thy Commandments are my delights Where we have 1. The Object thy Commandments The Commandment is put for the Word in general which includeth Promises as well as Precepts the whole Doctrine of Life and Salvation However the property of the form is not altogether to be overlooked even in the Commandments or the Conscience of his Duty he took a great deal of Comfort 2. The Affection Delight He had said before that he did not forget Gods statutes when he was small and despised ver 141. now he delighted in them This was his great love to the Word that he could find sweetness in it when it brought him trouble such sweetness as did allay all his sorrows and overcome the bitterness of them 3. The Degree Delights in the plural number He did greatly delight in it Omnis oblectatio mea saith Iuâ—…ius Thy Commandments to me are instead of all manner of delights and pleasure in the World III. The next is the Opposition of this Exercise to that temptation yet 'T is not in the Original but necessarily Implyed and therefore well inserted by our Translators to shew that the greatness of his Streights and Troubles did not diminish his Comfort but Increase it rather The Points are these First God â—…th it necessary sometimes to exercise his People with a great deal of Trouble Seconâ—…â—…his Trouble may breed great Vexation and Anguish of Spirit even in a gracious â—…rt Thirdly Notwithstanding this Trouble and Anguish gracious Hearts will manifest their graciousness by delighting in the Word Fourthly They that delight in the Word will find more Comfort in their Afflictions than Troubles can take from them or such sweetness as will overcome the sense of all their Sorrows This was alwayes Davids help to delight in the Word and this brought him Comfort though in deep Troubles For the First Point That God seeth it necessary sometimes to exercise his People with a great deal of Trouble Though they are highly in Favour with God yet they have their share of Troubles as well as others This is true if you 1. Consider the People of God in their Collective Body and Community which is called the Church 'T is the Churches name Isa. 54. 11 12. Oh
Weather without waves and storms so irrationalit is for a Christian to promise himself rest here upon Earth Well then let us learn before hand how to be abased and how to abound Pil. 4. 12. He that is in a Journey to Heaven must be provided for all Weathers though it be Sun-shine when he first setsforth a storm will overtake him before he cometh to his Journeys end 'T is good to be sore-armed Afflictions will come and we should prepare accordingly We enter upon the profession of Godliness upon these terms to be willing to suffer Afflictions if the Lord see fit and therefore we should arm our selves with a mind to indure them whether they come or no. God never intended that Isaac should be sacrificed yet he will have Abraham lay the knife to his Throat Sorrows foreseen leave not so sad an impression upon the spirit Tela promisa minus feriunt The Evil is more familiarized before it come Iob 3. 25. The evil that I feared is come upon me When our fears prophesie we smart less it allayeth the offence we meet with nothing but what we thought of before Ioh. 16. 1. These things have I spoken unto you that you should not be offended Use 2. If you are under Afflictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 12. do not strange at it no more than at night and day showers and sun-shine as these things fall out in the course of Nature so do troubles and afflictions in the course of Gods Providence 'T were a wonder if otherwise We do not wonder to see a shower of Rainfall or a cloudy day to succeed a fair 1 Pet. 5. 9. All these things are accomplished in your Brethren that are in the World All the rest of Gods people are fellow Souldiers in this Conflict Use 3. When we are out of Affliction let us bless God that we are out of the Afflictions The greatness of the Trouble Danger Misery Streights whereinto God doth cast his own doth lay a greater obligation of thankfulness upon those that are free from those Evils If thou beest not thankful for thy health go to the Lazer-houses look upon the afflicted state of Gods People and that may quicken you to thankfulness for being freed from them 4. Use Is Advice Do not draw sufferings upon your selves by your own rashness and folly Iam. 1. 2. Count it all joy when you fall into divers temptations We must not seek nor desire Trouble but bear it when God layeth it on us Christ hath taught us to pray lead us not into Temptation 'T is a folly for us to cast our selves upon it if we draw hatred upon our selves and run headlong into dangers without necessity we must make our selves amends by Repentance otherwise God will not If a man set his house on fire he is liable to the Law if it be fired by others or by an ill accident he is pitied and relieved We are to take our own Cross when made to our hands by Gods Providence not make it for our selves not to fill our own Cup but drink it off if God put it into our hands We must come honestly by our Crosses as well as by our Comforts and must have a Call for what we suffer as well as for what we do if we would have Comfort in our sufferings 2. Doctrine This trouble may breed much Vexation and Anguish of Spirit even in a Gracious Soul David speaketh of Anguish as well as Trouble 1. Partly from Nature Gods Children have the feelings of Nature as well as others Christ Jesus to shew the Truth of our Nature would express our affections he had his fears and tears Heb. 5. 7. and so hath legitimated our fears and sorrows 'T is an innocent affection to have a dislike of what is contrary to us to our natural Interest to be without natural affection is among the Vices And 2. Partly from Grace The Children of God are more sensible than others because they have a reverence for every providence and look upon it as a good piece of Religious manners to observe when God striketh and to be humble when God is angry Ier. 5. 3. slight spirits are not so much affected Ordinarily they see not God nor own God in every stroke but when the windows of heaven are opened and the mouth of the great deep below there must needs be a great sense 3. Yet there is in it weakness and a mixture of Corruption which may come from an impatiency of the Flesh which would fain be at ease Gen. 49. 15. Rest is good Therefore we are filled with Anguish when troubled either from distrust or at least from unattentiveness to the Promises as there is a Negative Faith in the wicked not contradicting the truth of the Word so a negative distrust in the Godly not regarding not minding the Promise or not regarding the grounds of Comfort which it offereth to us as Hagar saw not the Well that was nigh her till God opened eyes Gen. 21. 19. so Mark 6. 52. They considered not the Miracle of the loaves therefore are amazed in themselves beyond measure Have ye forgotten the five loaves and two fishes Heb. 12. 5. And ye have forgotten the exhortation which speaketh to you as unto Children Yea sometimes there may be positive distrust or actual refusing comfort Psal. 77. 2. My Soul refused to be comforted As they may not mind comfort so in great Troubles refuse comfort in greater Distempers 4. Sorrow and Trouble may revive inward Trouble Affliction in its self is a part of the Laws Curse and may revive something of Bondage in the hearts of Gods Children which is good and useful so far as it quickeneth us to renew our reconciliation with God Spirits intendered by Religion are more apprehensive of Gods Displeasure under Afflictions Numb 12. 14. If her Father had spit in her face should she not be ashamed If it humble under the mighty hand of God 't is well but when it filleth us with perplexities and amazement like wild Bulls in a net or produceth uncomely sorrow roar like Bears or mourn as men without hope 't is naught Use. Let us take notice how Affliction worketh There is a double Extream slighting the hand of God or fainting under it Heb. 12. 5. we must beware of both There must be a sense but it must be kept within bounds without a sense there can be no Improvement to despise them is to think them fortuitous They come from God their end is Repentance their cause is Sin Men cannot indure to have two things despised their Love nor their Anger When Davids love was slighted he vowed to cut off all that pertained to Nabal And Nebuchadnezzar when his Anger was despised commanded the Furnace to be heated seven times hotter Nor Fainting for that excludeth Gods Comforts God hath the whole guiding and ordering the Affliction and while the rod is in his hand there is no danger He is a wise God and cannot be
Wicked alive in some sense II. When is the Word deeply imprinted upon our Minds That is discovered by two things sound Belief and serious Consideration when 't is strongly Believed and often duly Considered 1. When 't is strongly Believed or else it worketh not for all things work according to the Faith we exercise about them 1 Thes. 2. 13. The Word of God which worketh effectually also in you that Believe Did we believe that our Eternal Condition did depend upon the observance or non-observance of this Rule we would regard it more Psal. 119. 66. Teach me good Iudgment and Knowledge for I have believed thy Commandments Lord I believe I must stand or fall by this Rule and therefore let me know all my Duty so Heb. 11. 13. Being perswaded of these things they imbraced them We have not a thorough perswasion about these things our perswasions about Eternal things are very weak when Gods expressions about it are very clear and strong Most men guess at a World to come but are not thoroughly perswaded They have a loose or general opinion that the Scripture is the Word of God the Rule by which they shall be tryed but do not soundly assent to it and receive it as the Word by which they shall be Judged at the last day Iohn 12. 48. Christ pronounceth as the Word pronunceth There is a Non-contradiction but not an active and lively Faith this and nothing but this bindeth the Will and Conscience to obedience 2. Often Considered David still insists upon this the Everlasting Righteousness of Gods Testimonies 'T is as if he had said I have said it already and I will repeat it again and again 'T is constant thoughts are Operative and musing maketh the fire burn Green wood is kindled not by a flash or spark but by constant blowing Deep Frequent and Ponderous thoughts leave some impression upon the Heart the greatest matters in the World will not work much upon him that will not think upon them All the Efficacy is lost for want of these ponderous thoughts Why are all the offers and invitations of Gods Grace of so little effect Math. 22. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made light of it they would not take it into their care and thoughts Why do all the injunctions and precepts of God work no more Men will not consider in their hearts Deut. 4. 39 40. all the Comminations of God Psal. 10. 22. and therefore he calls upon them Now consider this ye that forget God lest I tear you in pieces and there be none to deliver It 's for want of this that all the promises of God of Heaven and Happiness work so little upon us 2 Tim. 2. 7. Consider what I say and the Lord give you understanding in all things The truth lieth by neglected unimproved till consideration take it up and lay it in the view of Conscience and then it worketh Till we take it into our thoughts we have no use of any truth therefore set your hearts seriously to consider of these things III. Why the Everlasting Righteousness of Gods Testimonies should be deeply imprinted in our Minds 1. It Establisheth our Judgments against vain Fancies and the humour of other Gospeling The Apostle saith Gal. 1. 8. Though we or an Angel from Heaven preach any other Gospel to you then that we have preached unto you let him be accursed 1 Tim. 6. 3. If any man teach otherwise c. There are some that expect speculum spiritus sancti a greater measure of light beyond what the Spirit now affordeth new Nuntioes from Heaven to assoil the doubts of the perplexed World No the present Rule leadeth a Believer all along in his way to Heaven other and better Institution shall not be cannot be Christ promised to bless this Doctrine to the Worlds end Matth. 28. 20. I will be with you to the end of the World to guide and succour them Christ prayed for no others but those that believe through their Word Ioh. 17. 20. this Word which the Apostles have consigned to the use of the Church An Angel is accursed if he should bring any other Doctrine Gal. 1. 8. There is no other way of Salvation given or to be given Act. 4. 12. if an Angel should hold out another way believe it not The Apostle propounds an Impossible case to shew the certainty of this way 't is good to be sure of our rule now this Consideration helpeth that 2. Because it bindeth and helpeth to Obedience partly as it sheweth the absolute necessity of Obedience because the terms of Salvation are indispensibly fixed and will Everlastingly stand in force therefore I must yield to God or perish The soul cometh off most kindly to the wayes of God when 't is shut up unavoidably without all hope of escape and evasion but by yielding to Gods Terms The Lord will have the World know that there is no hope of a dispensation Mark 16. 16. He that believeth shall be saved and he that believeth not shall be danined The Terms are peremtorily fixed there is no relaxation in the Gospel-Covenant Now this doth bind the heart exceedingly to consider verse 152. of this Psalm Concerning thy Testimonies I have known them of old thou hast founded them for ever And partly as it urgeth to speediness of Obedience You will not get better Terms for the Righteousness of Gods Terms is Everlasting as good yield at first as at last The Laws of Christianity are always the same and your heart is not likely to be better by delay Your standing out were more Justisiable in the account of Reason if you could get better Terms Partly as it ingageth to seriousness whilst it carrieth the mind off from the vanities of the World into the midst of the World to come I am not to mind what will content me for the present but what will profit me for ever Holiness will abide when other things fade My ways are to be scanned by an eternal Rule some distinctions will not outlive time as Rich and Poor High and Low but the distinction of Holy or Un-holy Sanctified or Un-sanctified these abide 1 Pet. 1. 24. All flesh is grass and the glory of Man as the flower of grass the grass withereth and the flower thereof falleth away but the word of the Lord indureth for ever Nothing stirreth us up more to provide for a better Life than to consider the uncertainty of the Worlds Glory and the Everlastingness of Gods Approbation according to the rule of his Word When all things are dissolved we are to be tryed by a Rule that will never fail Our Pomp and Honour and Credit and all things that we hunt after in the World are soon blasted but the Gospel tells us of things that are everlasting Everlasting Torments and Everlasting Bliss and therefore our thoughts should be more about them Isa. 55. 2. Why do you spend your money for that which is not bread and your labour for that which
2 Chron. 1. 12. This will bring other things with it be Importunate take no Nay Prov. 2. 9. Cry for knowledge lift up thy Voice for understanding 'T will not come at the first Call follow God as the blind Man Mark 10. 5. Lord that my eyes may be opened that I may receive my sight So be earnest with God that the eyes of your Understandings may be opened that you may have such a sight of Heaven as that your Affections may be set upon things above such a sight of Hell as that ye may flee for Refuge as if the Avenger of Bloud were at your heels Without this there can be no true Piety Psal. 14. 3. There is none that understandeth there is none that seeketh after God Nay there can be no Salvation without this Isa. 27. 11. It is a people of no Understanding therefore he that made them will have no mercy upon them c. Ignorant people have a saying he that made them will save them but 't is said they have no understanding therefore he that made them will not save them and therefore beg of God that he would break in upon your Minds with the lively light of his Spirit II. Here is the Person asking this Request David one well acquainted with God and his Ways Doctrine None know so much of God and his Wayes but they still need to know more Petitions for understanding do not only become beginners but grown Christians Three Reasons of this Point 1. That we may escape the deceits of a subtle Devil who lyeth in wait for us and assaults us on every hand and maketh great advantage of the Relicks of our Ignorance The Devils are called Eph. 6. 12. Rulers of the darkness of this World The dark part of the World is the Devils Territory and so much of Ignorance as is in the Children of God so much advantage hath Satan against us 2 Corinth 2. 11. Lest Satan should get an advantage for we are not ignorant of his devices The more me know the less Advantage the Devil hath of us he layeth snares for us where we least suspect 2. That we may serve an Holy God with that exactness and diligence as will become his Excellency The fault of the Heathen was that when they knew God they glorified him not as God Rom. 1. 21. because they knew so little they did not improve the knowledge they had and this is true in some degree of every Christian God would be more loved feared trusted served did we know more of him the clearer our sight the warmer our hearts will be in his service 1 Chron. 28. 9. Know thou the God of thy Fathers and serve him with a perfect heart and willing mind If we did know God we would devote our selves to his service 3. That we may be prepared for our everlasting estate by degrees Our everlasting estate is called the inheritance of the Saints in light Now we grow more meet for it by increasing in holiness Prov. 4. 18 19. The path of the Iust is as the shining Light that shineth more and more to the perfect day the way of the wicked is darkness they know not at what they stumble The Just man is like the light that increaseth as the day groweth The wicked are like the Night that encreaseth to thick darkness till at last they fall into utter darkness Use. Well then Let not only poor ignorant Creatures or young Beginners take up Davids prayer but also grown Christians of longer standing go to God and say Give me Understanding Partly because practical knowledge is never at a stand knowing of things as we ought to know them 't is possible for a man to see round about the compass of revealed truths Though extensively no more truths are to be known yet intensively we may know them better The best are defective in their knowledge And Partly too because 't is a very satisfactory thing to be sure we are in Gods way in some nice debates 't is hard to discern Gods Interest when all circumstances must be considered and Temptations hinder the sight of our Duty And Partly that we may Justifie the wayes of God against Cavils Matth. 24. 24. We have to do with men that would even puzzle the very Elect if it were possible III. To whom is this Petition made To God Doctrine If we would have the knowledge of Divine things we must seek to God I will give you some grounds of this Partly because he is the Fountain of Knowledge the first Mind or Intellect called in Scripture the Father of Lights Iames 1. 17. He is the Sun that must not only shine on us to make us see things but shine through us to make us be inlightened our selves Ours is but a participation now to shew whence we receive all God will be asked And partly too because God gave the Rule and therefore he must Interpret it ejus est interpretari cujus est condere He can best shew his own meaning and therefore in all doubtful cases repair to him especially since he hath undertaken in necessary Cases Ier. 31. 34. For they shall all know me from the least to the greatest and loveth to be imployed by his People for that end and purpose Once more without his Spirit the clearest light we have hath no efficacy Rom. 1. 18. He will have it sought I come to the Third and last thing the Fruit and Benefit and I shall live I shall explain the Words in the prosecution of this point Doctrine The saving knowledge of Gods Testimonies is the only way to live There is a threefold Life I. Life Natural II. Life Spiritual And III. Life Eternal In all these Considerations may the Point be made good I. Life is taken for the Life of Nature or the Life of the Body or Life Temporal called this life in Scripture 1 Cor. 15. 19. 1 Tim. 4. 8. Among outward things nothing is more precious than Life it maketh us capable of enjoying what the World can afford to us we give all that we have to preserve it Iob. 2. 9. Indeed in Competition with Worldly things we do well to value it but not in Competition with our Duty and Love to Christ so we must not count our Life dear to us Act. 20. 24. I count not my life dear to me And Luk. 14. 26. Whosoever hateth not Father and Mother c. and his own Life Out of the Conscience of our Duty to Christ we must be willing to expose it for he can give us a better Life Ioh. 11. 24. but otherwise so far as we can preserve it with our Duty it must be precious to us and we must seek the Interests of it Well then in this sense 't is no unbecoming thing for a Christian to say Give me understanding that I may live My Life present which mine Enemies seek to take from me this Life is from God both Originally and in a way of constant Preservation God
Trouble for in the 146 verse 't is save me but in the 149 verse 't is quicken me which implyeth the vigour of the Spiritual Life or Grace to keep Gods Statutes Whether for the one or the other David would be heard Thirdly Here is a promise of Obedience I will keep thy Statutes Which is mentioned either as the end and scope of his Prayer That I may keep thy Statutes or as an Holy Vow and Promise which the Saints are wont to mingle with their Prayers I will c. He would diligently serve God if the Lord would hear him First I begin with the Allegation or Description of Davids Carriage in Prayer David devoured not his Grief nor nourished his Unbelief but opened his heart unto God and that in an affectionate manner He did not Call but Cry Crying noteth Vehemency and Earnestness and is opposite to careless Formality and Deadness The Note from thence is Doctrine That there is a Holy Vehemency and Fervour required in Prayer Here I shall shew I. That we may Cry II. That we must Cry III. Wherein it Consisteth I. We may Cry in our Afflictions David doth so for help and relief and it is not inconsistent with Patience for us to do so For our Lord Jesus had his Cries Heb. 5. 7. in the extremity of his Sufferings without any impeachment of his Courage and Patience So did Iob Chap. 30. 28. I went mourning without the Sun I stood up and I cryed in the Congregation It argues we have a sense of our Condition and are under a pinching necessity and therefore may complain to God though not of God They are sullen and obstinate and senseless that have no feeling and so no complaint to make when God lasheth them II. We must Cry For 1. The Spirit of Grace was given for this end Rom. 8. 15. Ye have received the Spirit of Adoption whereby we cry Abba Father not say but cry He assisteth us by Groans Rom. 8. 26. The Spirit it self maketh intercession for us with groanings which cannot be uttered And such a spirit of Prayer should we all labour for to come to God with affection and humble and sensible Groans if we cannot come with the Pomp of Gifts There is good sense in brokenness of Heart though it be accompanied with brokenness of speech for God knoweth what a groan meaneth and will not refuse the work of his Spirit 2. Because the Saints have all done so Their way of Praying is Crying Psal. 18. 6. In my distress I cryed unto the Lord. Psal. 34. 6. This poor man cryed unto the Lord. And Psal. 130. 1. Out of the depths have I cryed unto thee O Lord. And Psal. 55. 17. At noon will I pray and cry aloud and in many other places Others can say a Prayer but they cry it out 3. These Cryes are heard and answered as in all the former places so Psal. 22. 5. Our Fathers cryed unto thee and were delivered Psal. 34. 17. The Righteous cry and the Lord heareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word to help is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run to the Cry An Arrow drawn with full strength will pierce deep 4. Other Prayers are not comely It doth not become God to whom we pray Dead service doth not become the living God Mal. 1. 14. Cursed be the deceiver which hath in his Flock a Male and voweth and sacrificeth unto the Lord a corruptthing For I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen Slight dealing in Gods service argueth mean thoughts of God It doth not become the spirit by whom we pray as in the first Reason Nor doth it become the Blessings for which we pray God will not give a Mercy till it be valued if we be indifferent and pray for things of course without any esteem of them we bespeak our own denyal Then we undervalue the Grace we seek if we seek it so as if we cared not whether we obtained our request or no for Forms sake we must say something When things are prized we are earnest and God will have us earnest to Ask Seek and Knock Matth. 7. 7. if you have good things you must do so and will do so before you have them Nor doth it become the state of Want wherein you pray where there is real Indigence and felt Necessity it will sharpen your affections and put an accent upon your Prayers You will not tell a Tale or a cold story of your own Wants but cry aloud for help Ionah 1. 2. I cryed by reason of mine Affliction unto the Lord. And the Saints cry day and night Luk. 18. 18. A true sense of Want will sharpen our sluggish desires the hunger-bitten Beggar will not easily be put off III. Wherein this Crying consisteth 1. In the Earnestness of the Affection not in the Loudness of the Voice Gal. 4. 6. He hath sent the Spirit of his Son into our Hearts crying Abba Father 'T is a cry not of the Mouth but of the Heart It lyeth not in the lifting up of the External Voice or the Agitation of the bodily spirits but the serious bent and frame of the Spirit Rom. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inward Groans and holy Meltings and Breathings of soul after God Moses cryed after God Exod. 14. 18. But we hear of no words which Moses spake We hear of Israels crying and have an account of their words hot and full of impatience ver 10. But not a word that Moses said yet he cryed unto the Lord. Israel was in streights the Red Sea before the Egyptians behind Clamabat Populus non audiebatur Tacebat Moses audiebatur saith Ambrose Moses his silence was sooner heard than their Cry Our Groans and Tears have a Language which God understands 'T is said 1 Sam. 1. 13. that Hannah spake in her Heart onely her lips moved but her Voice was not heard That 's the better Crying in sighs and groans rather than words as the Child that cannot speak will cry and make moan for the Breast God hath heard the cry of the Heart without that of the Tongue but never the cry of the Tongue without that of the Heart Quibus Arteriis opus est si pro sonitu audiamur What lungs and sides must we have if the loudness of the Voice did it A dumb Beggar gets an Alms at Christs Gate if he can but make signs when his Tongue cannot plead for him 2. This Spiritual Crying is not the earnestness of Carnal Affections that 's stirred up by the Flesh but this Cry is stirred up by the Spirit who maketh request 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 27. God should have work enough to do if he did answer all mens Prayers some would set him a Task to provide meat for this others for that Lust. This Man prayeth heartily for his Pleasures another for Honour another for Preferment another to satisfie his Revenge A Carnal Spring may send
Trouble and I will deliver thee and thou shalt glorifie me So Col. 4. 2. Continue in Prayer and watch in the same with thanksgiving We are to gather up matter of Praise to God we should not be so barren in gratulation if we did observe more of these experiences You would not only be glorifying God by way of invocation but Commemoration you may Commend him to others from your own experience Psal. 34. 8. O taste and see that the Lord is good 1. Use. Is to reprove them that throw away their Prayers and never look after them that play with such a Duty as this as Children that shoot away their Arrows and never look where they light Surely this argueth great Contempt and low Thoughts of God Formality in prayer and Stupidness of Heart It bespeaks low thoughts of God and of his Providence for if they did believe such a particular Providence reacheth to all persons and things they would study to produce some of these Experiences to be able to say I was in such a streight and God delivered me Psal. 34. 6. This poor man cryed unto the Lord and he heard him Great Formality in Prayer for if we pray not out of Course but in good earnest we cannot but hearken after the speeding of our requests Great stupidity of Spirit hearts that have any sense of life in them are observing Gods dealings and suit their Carriage accordingly Lively Christians are putting Cases 2. Use. Is to press us to hearken after the Answer of our Prayers Gods Children do so and get much Comfort thereby and Evidence of his Love Psal. 66. 18 19. But verily God hath heard me he hath attended to the voice of my Cry 't is no small favour and respect we have from Gods love to us 't is a great owning of our Persons our Mercies are the sweeter there is a double lustre and beauty put upon them when they come in the way of prayer out of the hand of God not by a Common Providence but by Covenant and by vertue of the Covenant put in suit by us as well as granted by God which is a pledge of God's respect to us To this End 1. Be perswaded that God will hear you and answer you when you pray according to his Will 1 Ioh. 5. 14. And this is the Confidence that we have in him that if we ask any thing according to his Will he heareth us This is absolutely necessary for all that will pray aright and mind what they do for none can come to God aright but those that are perswaded they shall be the better for coming to him Iames 1. 5. Pray in Faith nothing wavering There must be a relying upon God if indeed we pray to him He that expects little in Prayer will neither be much in it nor serious about the answer of it 2. This Answer must be heedfully observed Careless Spirits will not easily discern it Psal. 130. 5 6. I wait for the Lord my soul doth wait and in his Word do I hope My soul waiteth for the Lord more then they that watch for the Morning I say more then they that watch for the Morning As those that watched in the Temple for the dawning of the day this earnest waiting is an happy Token when we make much of prayers they are not lost Therefore as they watched for the Word Brethren so must you wait upon God for some discovery of his Love by a gracious answer and return unto your Prayers 3. Sometimes God giveth an answer presently sometime it may be after some competent space of time 1. Sometimes presently as Cornelius in the time of Prayer and while the duty is a doing God giveth in some tokens of Acceptance as an Angel was sent to Cornelius at the ninth hour which was the hour of prayer to assure him that his prayers were heard and duties accepted Acts 10. 3. Peter and Iohn went up to pray at the ninth hour Acts 3. 1. So Daniel Whilst I was speaking and praying and Confessing my sin yea whilest I was speaking in prayer the Man Gabriel was caused to fly swiftly The Lord is ready to answer the prayers of his servants in the very instant of their praying So Acts 4. 3. While they prayed they were filled with the Holy-Ghost The Cases brought are singular and extraordinary as to the token and manner of Assistance but as to the substance of the Blessing 't is the common practice of Gods free Grace Isa. 58. 10. When they call I will answer while they are yet speaking I will hear Acts 12. 12 18. A Company was met together in Prayer when Peter in Prison heard of the time of his Deliverance 2. Sometimes a good while after the prayers are in Gods book Mal. 3. 16. Now these must be waited for My God will hear me Mich. 7. 7. We cannot say assoon as the prayer is made for he saith I will wait for the God of my Salvation Paul prayed thrice for the removal of the Messenger of Satan 2 Cor. 12. then God said My grace is sufficient for thee We must knock again and again God heareth assoon as the prayer is made but he taketh his own time to dispatch an answer Abraham prayeth for a Child but many years pass over till he hath him in his Armes 4. When God giveth an Answer own it as an Answer sometimes we will not take notice of what is before our Eyes out of deep distress of Spirit 't is said Iob 9. 16. Though I had called and he had answered yet would I not believe that he had hearkned to my Voice Thus we mis-interpret Gods dealings in our troubles that we will not own Gods work as an Answer 5. Consider the several ways how God giveth Answer to his Peoples prayers 1. Extraordinarily as in Ancient time so an Angel was sent to Cornelius to tell him his Prayers were heard So to Daniel so to Abel Heb. 11. 4. probably by Fire from Heaven by Vision to Abraham by Voyce or visible token to Moses and the High-Priest in the Tabernacle of the Congregation from above the Mercy-seat But these returns were proper to those times 2. Ordinary and this several wayes 1 Either by granting the Mercy prayed for as to Hannah 1 Sam. 1. 27. For this Child I prayed and the Lord hath given me the Petition I asked of him So to David Psal. 21. 2. Thou hast given him his hearts desire and hast not with-holden the request of his lips So often to his People when they have humbly sought to him Sometimes instantaneous at the very praying 1 Sam. 7. 9 10. And Samuel cryed unto the Lord for Israel and the Lord heard him and as Samuel was offering up the burnt-offering the Philistines drew neer to Battel against Israel and the Lord discomfited the Philistines Or by degrees when God is preparing Instruments before he giveth Consummate deliverance Acts 7. 34. I have heard their groanings and I will send thee into Aegypt Their
success You cannot judge of your prayers by the wit by the length by the kind of words but by the faith the sincerity the obedience the holy desires exprest in them Cry with your whole hearts and God will hear you 1. Look to the fervency of the prayer set your selves in good earnest to seek God and good will come of it Dan. 9. 3. I set my face to seek the Lord God by prayer and supplications I seriously minded the work 2 Sam. 7. 27. Thy servant hath found in his heart to make this prayer unto thee he found his heart disposed to call upon God there is many a prayer we force upon our selves we do not find it there What incouragements from the Word what motions from the Spirit Resolve to seek after it till you have found it Psal. 27. 2. When thou saidst seek ye my face my heart said unto thee thy face Lord will I seek Wrestle with God Hosea 12. 3. He had Power over the Angel and prevailed he wept and made supplication unto him Such as wrestle with God and have their hearts broken and melted before the Lord will prevail 2. Look to the sincerity of your prayers see that you do not feign and pretend to pray for a thing you desire not is your Confidence wholly in the Lord When your heart is divided and you hanker after carnal Lusts you cannot pray aright 3. Look that you ask more for his Glory then for your own Ease Iam. 4. 3. Ye ask and receive not because you ask amiss to consume it on your lust The less By-ends in prayer the more hope of Success Thirdly The promise of Duty I will keep thy Statutes Doctrine Gods Children when they think of Mercy are at the same time thinking of Duty and Obedience 1. Because they are ingenuous and thankful Now Obedience is the best expression of gratitude and therefore when they ask mercy they mingle Resolutions of Duty with Expectations of Mercy Rom. 12. 1. I beseech you by the mercies of God that ye present your bodies a living sacrifice holy and acceptable to God which is your reasonable service 2. They are supernaturally or spiritually sincere and so propose this as their scope in all Conditions to live unto God all their desires and resolutions are to this purpose They have a sense of their own Benefit but still in subordination their purpose is to serve him diligently Phil. 1. 21. To me to live is Christ. Rom. 14. 7 8. For none of us liveth to himself and no man dieth unto himself for whether we live we live unto the Lord or whether we die we die unto the Lord whether we live or die therefore we are the Lords 3. This is God's End in giving Mercy Temporal or Spiritual to bring them to Obedience Luke 1. 74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the dayes of our life Save me quicken me and I will keep thy Statutes Gods end in giving and the end of gracious souls in seeking of Mercies and Blessings is much the same that God may have the Glory as well as they the Benefit and Comfort of what he bestows upon them Use. Mind your Service more ingage your selves to God a-new in every prayer upon every Mercy and Answer of Prayer Lord I desire this only in order to Obedience SERMON CLXIV PSALM CXIX VER 146. I cryed unto thee save me and I shall keep thy Testimonies THis Verse is the same with the former onely these differences may be Observed 1. There the Qualification of the Prayer is expressed I cryed with my whole heart Here the Person to whom he Prayed I cryed to thee O Lord. He had told us before how he Cried now to whom he Cried to thee have I sought and to thee onely 2. The Request was general that God would hear him Now particular that he would deliver him There it was hear me now save me 3. The Notion which implyeth the Word of God is diversified there Statutes here Testimonies 4. Our Translation expresseth another difference there it is I will keep thy statutes as making it his Vow and Purpose here I shall keep thy Testimonies as making it the effect and fruit of his Deliverance Or as it is in the Marginal reading that I may keep thy Testimonies as making it his scope and aim In the words observe I. An Intimation of Prayer I Cryed unto thee II The Matter of his Prayer Save me or deliver me out of trouble III. The End and Scope of his Prayer not for the satisfaction of his Natural desire but that he might have an Heart and Opportunity to serve God and obey his Word That I may or then I shall keep thy Testimonies Observations from the Text. Doctrine I. We should not lightly give over our Suits to God Here is a Repetition of the same Prayer I Cried yea again I Cried and a third time Verse 147. I prevented the dawning of the morning and cryed Si ter pulsanti nemo respondet abito we use to knock at a door thrice and then depart Our Lord Jesus Mar. 26. 44. prayed the third time the same words saying Father if it be possible let this cup depart from me So the Apostle Paul 2 Cor. 2. 8. For this I besought the Lord thrice that it might depart from me So 1 Kings 17. 21. And he stretched himself upon the Child three times and cryed unto the Lord and said O Lord my God I pray thee let this Childs soul come into him again This it seemeth was the time in which they expected an Answer in weighty Cases and yet I will not confine it to that number for we are to reiterate our Petitions for one and the same thing so often as occasion requireth till it be granted Now the Reasons are 1. Because the force of Importunity is very great the two Parables evidence that Luk. 11. and Luk. 18. If to obtain the Spirit or right upon our Enemies or Oppressors in both these Parables there is a Condesension to the suppositions of our unbelief if we suppose God tenacious and hard-hearted or if we suppose him regardless and mindless of the affairs of the Church or to put it in milder Terms if we think nothing due to us Luk. 11. 8. if he will not rise and give him because he is his friend or if our condition be so hard that we think it is past all relief whatever be our secret and mis-giving thoughts we ought always to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not be overcome with Evil. Luk. 18 1. He spake a Perable unto them to this end that men ought alwayes to pray and not to faint for Importunity is of great prevalence with God and Men. II. A Deliverance is never so sweet noâ—… so thankfully improved if it come at the first Call 1. It is not so sweet nolo nimis facilem we disdain things that
Morning Gen. 22. So for bad things if a man be Worldly his Worldly Desires and Affections compel him to rise early for their satisfaction Psalm 127. 3. The Drunkard is thinking early of his morning draught to be filled with Wine Isa. 15. 11. Wo to them that rise up early to follow strong drink The People when they were mad upon the Calf Exod. 36. 6. They rose up early in the morning and offered burnt-offerings to it Whatsoever hath secured its Interest in the Soul will first urge us so if Prayer be our chief pleasure it will urge us to be up betimes with God our Delights and Affections sollicit us in the Morning 3. 'T is the choicest time of the day and therefore should be allotted to the most serious and necessary imployment 'T is the choicest time partly with respect to the Body because the Body is then best refreshed and our Vigour repaired which is lessened and spent with the business of the day Our Memories quickest Senses readiest natural Faculties most acute And partly with respect to the Mind our Morning thoughts are our Virgin thoughts more pure sublime and defecate usually free from Worldly Cares which would distract us in prayer and will more incroach upon us by our Worldly business and the baser Objects which the necessity of our life ingages us to converse with and be imployed about Certainly the best time should be taken up about the best business not in recreations to be sure for this is to knit pleasure to pleasure and to wear away the sithe in whetting not in working They are brutish Epicures that rise up from sleep not to service but to their sensual Delights and Vanities as the Scripture brandeth them that eat in the Morning not for strength but Excess Eccl. 10. 16 17. The Morning is the fittest time for business now what business should we do but the most weighty and that which requireth the greatest heedfulness of Soul which is our communion with God 4. Consider 'T is profitable to begin the day with God and to season the heart with some gracious exercise as David Psal. 139. 18. When I awake I am still with thee It sanctifieth all our other business as the offering the first fruits did sanctifie the whole lump and to whom should the first fruits of our Reason and Sense restored be consecrated but to him that gave us all and is the Author and preserver of them When the World gets the start of Religion it can hardly overtake it all the day the first thoughts leave a powerful Impression upon it Mich. 2. 1. They devise evil upon their beds and when the morning is come they practise it With carnal men sin beginneth in the morning stayeth in the Heart all day playeth in the fancy all night but if you begin with God in the Morning you take God along with you all the day to your business and imployment 5. This will be some recompence for the time lost in sleeping half our lives are consumed in it our time is parted between work and sleep 'T is the misery and necessity we are subject unto whilest we are in the body that so much of our time should be spent without doing any thing for God or shewing any act of Love and thankfulness to him None of the other Creatures ever stand still but are alwayes executing and accomplishing the end for which they were made And in heaven the blessed Spirits are alwaies beholding the face of God and Lauding and Blessing his Name and need not those intermissions which we bodily Creatures do Now though this be our Necessity and so no sin to need the refreshings of sleep yet because so much of our time is lost by way of recompence the least that we should do is to take the next season and if health and bodily constitution will permit to prevent the dawning of the Morning and to be as early with God as we can All the time we can well spare should be given to God do but consider since thou wentest to bed the Sun hath Travailed many thousand miles to give thee light this Morning and therefore what a shame it is that the Sun being continually in so swift motion should return and find him turning and tossing in his Bed like a door upon the hinges Prov. 20. 14. after Nature is satisfied with sleep And that we should not rise and own Gods Mercy in the Rest of the Night and sanctifie the Labours of the day by some serious address to him This Meditation is enforced by Augustine Indecus est Christiano si radius solis eum inveniat in lecto posset enim dicere sol si potestatem loquendi haberet amplius laboravi heri quam tu tamen cum jam surrexerim tu adhuc dormis So Ambrose on this Text Grave est si te otiosum radius solis orientis in verecundo pudore conveniat lux clara inveniat occulos somnolento adhuc corpore depressos III. 'T was a Vehement and Earnest Prayer for saith David I cryed Observe Doctrine 'T was earnest though private and 't was earnest though he could get no satisfactory Answer 1. Earnest though Private in all our Addresses to God we must be serious whether men see or hear or no God seeth and heareth An Hypocrite hath a great flash of gifts in Company but is streight when alone but Gods Children are most earnest in private when they do more particularly open their hearts to God without taking in the necessities of others Christ when he was withdrawn from his Disciples then he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly Luk. 22. 44. Iacob sent away his Company to deal with God in good earnest and then wrestled with him ille dolet vere qui sine teste dolet Peter went out and wept bitterly so a Christian trieth it out between God and him when he hath a mind to plead for his own Soul or for the Church therefore hath no outward reason to move him but Conscience and spiritual Affection The Pharisees would pray in the Synagogues and corners of the streets but Christ saith go into thy closet and shut the door and pray to thy father in secret Matth. 6. 7. This is the love and confidence we express to our Father in secret A man may put forth himself with great Warmth and Vigour before others that is slight and careless in secret Addresses to God In these secret intercourses we most taste our spirits and discern the pure workings of Affection towards God A Woman that only bemoaneth the loss of her Husband in Company but banisheth all thoughts of him when alone might justly be suspected to act a Tragical part and to pretend sorrow rather than feel it Some will pray in secret but customarily utter a few cold words but David saith I cried Remember there is one seeth in secret as Christ saith I am not alone Iohn 16. 32. And Mal. 1. 14. He is a God of
work a great change in us A Christian should and in some measure doth carry an equal mind in all Conditions and keep the same pace whither he goeth up-hill or down-hill and have his heart fixed in God whatever falleth out Psal. 112. 7. He shall not be afraid of evil tydings his heart is fixed trusting in the Lord. But alas we are much discomposed oftentimes especially at the first onset by our outward estate when under great Afflictions it puts a damp upon our spirits and we cannot serve God so chearfully Levit. 10. 19. And Aaron said unto Moses Behold this day have they offered their sin-offering and their burnt-offering before the Lord and such things have befallen me and if I had eaten the sin-offering to day should it have been accepted in the sight of the Lord. So Hezekiah it is said of him 2 Chron. 32. 25. When Hezekiah was sick unto death and he prayed unto the Lord and he gave him a sign that Hezekiah rendred not again according to the benefit done unto him for his heart was lifted up We are too apt to be dejected and cast down with worldly Troubles or exalted and puffed up with worldly Comforts and both bring on deadness upon the Heart both worldly sorrow and carnal complacency It is not requisite that a Child of God should be without all sense of his condition and it cannot be supposed that this sense should always be kept within bounds and under the Coercion and Government of Grace considering our weakness and therefore a Christian receiveth some Taint from the changes he passes thorow as the water doth from the soil through which it runneth He is sometimes in Credit sometimes in Disgrace sometime Rich sometimes Poor sometimes sick and in Pain at other times in Health and firm Constitution of Body Now though it argueth small strength to faint in ordinary Afflictions Prov. 24. 10. and a light spirit to be puffed up like a bubble with every slight blast yet when Troubles are heavy and pressing Gods best servants have been ready to dye and faint and in a full estate it is hard to keep down carnal rejoycing By both the freedom of following Gods service chearfully may often be interrupted 4 Because we sin away our life and strength and by our careless walking contract deadness and hardness of Heart The Mind like the Eye is soon offended and out of Temper we forfeit the quickning influences of his Spirit upon which the activity of Grace dependeth To correct our sinful rashness and to teach us more Watchfulness and Caution God withdraweth Phil. 2. 12 13. Be the sin a sin of Commission especially if grievous and hainous as David found a shrewd abatement of Life and Vigor after his foul sin Psal. 51. 11 12. Or a sin of Omission when we neglect God or serve him slightly if we give way to deadness Isa. 64. 6. rest in the work wrought and are more willing to get a Duty over than to perform it with any Life and Vigor God suspends his quickning If you do not mind the work why should God quicken you in it 3. Reason Is taken from the Nature of Gods Dispensation They do often and earnestly ask quickning because God giveth out by degrees and would keep us in constant dependance In him we live move 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have our being Act. 17. 28. both as Creatures and new Creatures There is a constant Concurrence of his motions and influences by their beings and operations God will indear his Grace to us by bringing us daily under new debt and therefore he doth not give us all our stock and portion in our hands lest we neglect him as the Prodigal did his Father By multiplyed and renewed Acts of Grace he doth more commend his love to us every day he must quicken us and in every Duty If so much Rain fell in a day as would suffice the Earth for seven years the Commerce between the Air and the Earth would cease Or if a man could eat so much at one meal as to go in the strength of it all his Life there would be no ground to pray for daily bread therefore God doth dispence his Assistances so as you must still wait upon him and be calling to him He keepeth Grace in his own hand that he may often hear from us Doctrine II. The main Argument which Gods Children have to plead in Prayer is his own favour and loving-kindness I shall shew I. That this is a Modest Humble and Pious Argument II. This is a Comfortable and Incouraging Argument I. 'T is a Modest Argument and 't were good if we could learn this modesty of David He was one much in Prayer diligent in keeping Gods Statutes abundant in all Acts of Devotion spent nights in Meditation and yet after all this placeth all his hopes in the Mercy and Loving-kindness of God and desireth onely to be heard according to mercy But in us there is a secret carnal notion of God as if he were our Debtor if we act for him or suffer any thing for him we carry it as if God were obliged to us Isa. 58. Wherefore have we fasted c. We cannot be at a Fast give a little Alms or make a Prayer but we think we have merited much at Gods hands Oh this is against all reason Alas what profit can we be to God Iob 35. 6 7 8. God is above the injuries and benefits of the Creature what miss had he of Angels and Men in those innumerable Ages of duration that went before any Created Being And as it is against Reason so it is against all the declarations God hath made of himself to us Ezek. 36. 32. Not for your sakes do I this saith the Lord of Hosts Be ashamed and confounded for your own wayes So Tit. 3. 4 5 6. But after that the kindness and love of God our saviour towards man appeared not by works of Righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our saviour In short no worth in us or Righteousness of ours is that Merit and Righteousness by vertue of which we are accepted with God Our Works and Righteousness are not that Condition by which we receive and apply this Merit that 's Faith No Works or Merit are a motive or the first inducing Cause to move God to give us that Faith but all is from his Loving-kindness and readiness to do good to the Creatures Again 'T is contrary to the practice of the Saints and Children of God who though never so Holy and never so good yet still they plead Mercy and this by direction from him who knoweth what plea is fittest for Creatures to use to God Luk. 17. 10. As it is not the merit of one part of the Earth that it lyeth nearer the Sun than another onely the Creator would
us and we are called by thy name leave us not Thus God is said to be nigh because he dwelleth in the Churches and walketh in the midst of them but those that are Converted indeed are in a straighter Union with God all those that are Members of the Visible Church and are united to Christ by a visible and political Union they have great Priviledges for they are a Society under God's special care and government and enjoy the means of Grace and the offers of Salvation and great helps by the gifts bestowed upon the body and so have God nearer to them then others though they have not the saving fruits of Union with Christ and Communion with God Once more a People that are nigh unto God visibly and politically may be cast off as Ier. 13. 11. For as a girdle cleaveth to the loines of a man so have I caused to cleave unto me the whole house of Israel and the whole house of Iudah saith the Lord that they might be unto me for a people and for a name and for a praise and for a glory but they would not hear yet I will cast them away as a rotten girdle that is good for nothing ver 10. These words are the Application of a charge given to Ieremiah to get him a girdle and hide it till it was rotten and then to bring it forth and tell the People the meaning of this Ceremony he was to get a Girdle not Leathern nor Woollen such as were commonly worn by the ordinary sort but a Linnen Girdle such as the better sort of Persons were wont to wear he was not to wet it or put it in water to imply that neither God not ought from him had been the cause of the general Corruption and Destruction of this People but to hide it in a dry place near Euphrates till it was Corrupted Thus God would lay visibly before their eyes their own state they were as near about him girded as close to him as a girdle about a man's loins yet then good for nothing But for those to whom God is near by saving benefits they cannot be lost for where the nearness is really begun it will continue and never be broken off You may as well separate the Leaven and the Dough impossibile est massam a pasta separare c. 5. In those that are living Members of Christ's Mystical Body we must distinguish between a state of nearness and Acts of nearness by Converting Grace we are brought into a state of nearness unto God and in Worship we actually draw nigh unto him and he to us The state of nearness is the state of Favour and Reconciliation with God into which we are admitted who were before strangers and Enemies Col. 1. 21. And you that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled And also our participation of the Divine Nature 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust or Life of God from which we were formerly alienated by Sin Eph. 4. 18. Having their understandings darkned being alienated from the life of God through the Ignorance that is in them because of the blindness of their heart For these three do alwayes go together the Favour of God the Image of God and Fellowship with God when Adam lost one he lost all when he lost the Image of God he also lost the Favour of God or Fellowship with God or nearness to him So then our state of nearness lyeth in the recovery of the Favour of God and the Image or Life of God when we stand right in his grace and live his life they are both great Mercies and both the ground of our Fellowship with God or nearness to him Oh Christians think with your selves is it not a great priviledge for poor sinful Creatures that could not think of God without horror or hear him named without Trembling or pray to him without great dejection of Heart to look upon God as reconciled and willing to receive us and bless us So for the Life of God to have a life begun in us by the Spirit of God and maintained by the continual Influences of his Grace till all be perfected in Glory what a Priviledge is this None but they that live this Life can have Communion with God Things cannot converse that do not live the same Life as Adam had no Companion or meet-help but was alone though all the Creatures came and subjected themselves to him Trees Beasts Men c. Gen. 2. 18. And the Lord said it is not good for man to be alone I will make him an help meet for him But besides this state of nearness there are special Acts of nearness both on God's part and ours he is nearer to us sometimes than at others when we have more evidences of his Favour inward or outward inward Evidences when he quickens comforts supports the Soul filleth the heart with Joy and Peace in Believing at such a time God is near we feel him sensibly exciting and stirring up his own work in us The Soul alwayes dwelleth in the Body but it doth not alwayes act alike it is ever equal in point of Habitation but not in point of Operation So Christ doth always dwell in the heart by his Spirit but he doth not alwayes act alike but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his good Pleasure Phil. 2. 13. God is not alike always present with his People but never withdraweth that Influence that is necessary to the being of Grace Psal. 73. 23. Nevertheless I am continually with thee thou hast holden me by my right hand So outwardly sometimes God hideth himself sometimes seemeth not to mind the affairs of his People at other times all the World shall know that they are near and dear to him he that toucheth them toucheth the Apple of his Eye those that will not see shall see and be ashamed for their envy at his people Isa. 26. 11. So on our part there is a standing Relation between us and God but our hearts are more or less towards him in Worship we especially then draw near unto him though there be a communion in walking with God in our whole course these things must be distinguished for actual intercourse may be interrupted or suspended when our state of nearness to God ceaseth not 6. The Grounds and Reasons of all nearness or the way how it cometh about are these four I. God's Covenant with us II. Our Incorporation into Christ. III. The Inhabitation of the Spirit in us And IV. Mutual Love between God and us These are the Reasons why God is near us and we a People near unto God I. His Covenant with us or Confederation in the Covenant God promiseth to be our God and we to be his People Ier. 32. 38. And they
it appear this is Gods Testimony for that word that is propounded to be believed as such cannot be perceived by ease neither is it known of itself to the Understanding neither is it demonstrable by evident Reasons as to make infallible Conclusions The Word 's giving Testimony of itself doth not solve it indeed one part may give Testimony to another and one Revelation be confirmed by another as the New Testament giveth witness to the Old and confirmeth its Authority but how shall we know that to be Gods Testimony I Answer we have it 1. Partly from the self-evidencing light of the Scriptures themselves they have passed Gods hand and have his Signature upon them as all his Works make out their Author There are Characters of his Wisdom Power Goodness and Holiness impressed upon them 2 Cor. 4. 2 3 4. By manifestation of the Truth commending our selves to every mans Conscience in the sight of God But if our Gospel be hid it is hid to them that are lost In whom the God of this world hath blinded the minds of them which believe not left the light of the glorious Gospel of Christ who is the image of God should shine unto them The Gospel being the result of Gods Wisdom and suited to the heart of man for whose use it was calculated it hath something in itself to commend it to our Consciences It cannot be imagined that the hand of God should pass upon any thing and there should be nothing of his Character left on it to shew it came from God Look upon any fly or gnat any flower of the field or pile of grass And you may see some impressions to discover the Author of them So certainly if God shall set himself to write a book or set forth a frame of Doctrine to do man good surely he hath discovered his Wisdom and Holiness and Grace therein and that in plain and legible Characters that if man were not prepossessed and leavened with Prejudice and Corrupt Affections he could not choose but see it That there is such an objective evidence or aptitude in the Doctrine it self to beget faith in those that consider it is plain from that of the Apostle 2 Cor. 4. 2 3 4. By the manifestation of the truth we commend our selves to every mans Conscience in the sight of God without Miracle or other Confirmation if they had a clear eye 't is light which discovereth itself and all things else The reason why it is not seen is not in the Object because of any defect there but the faculty the visive faculty their eyes are blinded with Worldly Lusts. Well then when things are spoken so becoming the Nature of God and so agreeable to the necessities of Man and with such an evidence of Reason not to the Law only but also to the Gospel as to establishing of a way of Commerce between God and us and exempting us from the grand scruples that haunt us though these things could not be found out by humane Wit yet now they are revealed they carry a great suitableness thereunto 2. And Partly by the Testimony of the Spirit this is one way of confirming the Truth of the Gospel Acts 5. 32. We are his witnesses of these things and so is the holy Ghost whom God hath given to them that obey him Where the Apostles are mentioned as one sort of witnesses and the Holy Ghost as another the great office of the Spirit is to testifie of Christ Jesus Ioh. 15. 26. Even the Spirit of truth which proceedeth from the Father he shall testifie of me The Doctrine of the Gospel concerning Christs Coming and Power is so great a Mystery that 't is not believed and received in the World without the Spirit Upon the beginning of Christs Ministry in his Baptisme the Spirit appeared in the form of a Dove now the Holy Ghost doth two wayes bear witness of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artificially and Inartificially Artificially per modum argumenti and Inartificially per modum testis Partly as he doth afford sufficient matter of Confirmation and Conviction in those miraculous operations in the primitive times And also as he doth perswade the heart and convince us of the Truth of the Gospel 3. There is Experience of the Truth of the Word in Gods hearing Prayers Psal. 65. 2. O! thou that hearest Prayer unto thee shall all flesh come Fulfilling Promises Psal. 18. 30. Thy word is a tryed word he is a buckler to all that trust in him Punishing the Wicked Hosea 7. 12. I will chastise them as their Congregation hath heard Rewarding according to the Rules set down in the Word Rom. 1. 18. and Heb. 2. 3. but of this by and by Thirdly Why we must understand consider and believe Answ. Both in order to our Comfort and Duty 1. Comfort If the Certainty of the Scriptures were more understood believed and thought of we should be more fortified against fears and sorrows and Cares and Discouragements whencesoever they do arise for as fire well kindled doth easily break forth into a flame so assent freely laid doth fortifie the heart against trouble 'T is very notable when the Apostles would raise the joy of Faith they plead the certainty of the Doctrine they delivered for it was comfortable in it self suitable to the Necessities of man all that needed was to assure others of the truth of it See 1 Ioh. 1. 1 2 3 4. That their joy might be compleat and full upon this certainty of evidence and compleat demonstration we could not be so comfortless and dejected if we were perswaded of the reality of these things So 2 Pet. 1. 8. believing ye rejoyce with joy unspeakable and glorious We should love Christ and rejoyce in the believing confident expectation of enjoying of him and where this is firmly believed afflictions cannot damp or hinder this joy A firm trust in the Promises of the Word will fill a man with Comfort and strengthen him against all difficulties Psal. 56. 4 10. 2. Our Obedience would be better promoted 't would be a remedy against boldness in sinning and coldness in Duty Heb. 3. 12. Take heed lest there be in any of you an evil heart of Unbelief in departing from the living God You cannot drive a dull ass into the Fire Prov. 1. 17. Surely in vain is the net laid in the sight of any bird Men do not believe the everlasting verity of the Scriptures and therefore are so bold and venterous they think they shall do well enough after all Gods Threatnings Zeph. 1. 12. And it shall come to pass that I will search Ierusalem with candles and will punish the men that are settled upon their lees that say in their hearts the Lord will not do good neither will he do evil Secondly Coldness in Duty how do the Scriptures reason against Neglect Heb. 2. 1 2 3. Therefore we ought to give the more earnest heed to the things which we have heard lest at any time
Sin Oh that men did regard this as they ought considering that to despise Commandments is to despise the Lord himself and what it is for poor Worms to despise the God of Heaven and Earth Nay that God that is our Judge He hath power to cast both Body and Soul into Hell Fire the God whom we are bound by so many Ties to Obey 2. When swayed by Delight and Profit against the Course of our Duty Esau sold his Birth-right to keep him alive yet despised it Gen. 29. 31. And Heb. 12. 16. 3. The Case is more aggravated when we cast a Precept behind our Backs for a light Pleasure or small Profit the greater is our Contempt to break with God for a little Trifle sell the Righteous for a pair of shoes Use. II. Is to press us to get this blessed frame of heart to stand in Awe of the Word 1. 'T is a great curb in actual Temptations Gen. 39. 9. How then can I do this great wickedness and sin against God 2. 'T is a great help in Reading and Hearing Acts 10. 33. Now therefore we are all present before God to hear all things that are commanded thee of God 3. A great help in Humiliation and suing out our Pardon Psal. 130. 3 4. If thou shouldest mark iniquity who could stand but there is forgiveness with thee that thou mayest be feared For Means to get this Awful frame of Heart 1. Faith is necessary sundry Articles of Religion have influence upon it Gods Power Matth. 10. 28. Fear not them that can kill the body but fear him that can cast both body and soul into hell fire God's Providence that he observeth humane Affairs and accordingly doth Reward and Punish Hos. 7. 2. And they consider not in their hearts that I remember all their wickedness now their doings have beset them about before my face And Heb. 2. 2. And every transgression and every disobedience received a just recompence of reward A day of Judgment Rom. 2. 5. But after thy hardness and impenitent heart treasurest up wrath against the day of wrath and the revelation of the righteous judgment of God Eternal recompences of Heaven and Hell or the state of the World to come Those who believe not these things are bold and venturous and out of a daring Confidence will put it to the Trial whose Word shall stand Gods or theirs Ier. 44. 28. And all the remnant of Iudah that are gone into the Land of Egypt to sojourn there shall know whose word shall stand mine or theirs which shall be fulfilled or made good Heb. 11. 8. By faith Noah being warned of God of things not seen as yet being moved with fear prepared an ark to the saving of his house 2. Love is necessary for Reverence ariseth from Love David was afraid to displease so good a God to whom bound by so many Ties Surely Love breedeth a greater tenderness than a bare sense of danger Hos. 3. 5. Fear the Lord and his goodness That which maketh a wicked man presumptuous maketh a Child of God Awful he hath to do with a good God and therefore would not offend him nor cross his Will 3. An humble penitent Spirit is necessary for this frame of Heart Iosiah when he heard the words of the Law he rent his Clothes 2 Kings 22. 11 19. Because thy hâ—…rt was tender and thou humbledst thy self before the Lord when thou heardest what I spake against this place I have heard thee saith the Lord. And 2 Chron. 34. 27. Because thy heart was tender c. Troubled at Gods Anger to some nothing is of less Consideration with them 4. A good stock of Knowledge or frame of Divine Truths Psal. 119. 11. Thy word have I hid in my heart that I might not sin against thee Prov. 6. 21 22. Bind them continually upon thy heart and tye them about thy neck when thou goest it shall lead thee when thou sleepest it shall keep thee and when thou wakest it shall talk with thee A Treasure of knowledge not only got by heart but impressed on us by his Spirit the great New-Covenant-blessing Heb. 8. 10. is Gods Law written upon the Heart by the finger of the Spirit as before on Tables of stone on the directive and imperative powers the Heart and Mind and this maketh us conformable to it in Heart and Life Gods Law is said to be in the Heart of the Godly that maketh them willing to obey Psal. 40. 8. His law is in my heart Tender to offend Psal. 37. 31. The law of God is in his heart none of his steps shall slide He loveth what is commanded and hateth what is forbidden he hath a sense of it to keep from usual guilt 5. Advised Consideration and Watchfulness Let thine eyes look right on and thine eye-lids streight before thee ponder the path of thy feet and let all thy wayes be established When you are about to do any thing examine and consider it whether God alloweth it yea or no Will it please or displease honour or dishonour God If he disallow forbear how safe profitable or comfortable soever it be if he allow it then engage this holy Fear must never be laid aside Phil. 2. 12. Work out your salvation with fear and trembling 1 Pet. 1. 17. Pass the time of your sojourning here in fear SERMON CLXXVI PSALM CXIX VER 1â—…2 I Rejoice at Thy Word as one that findeth great Spoil IN the Text First An Assertion or Declaration of his delight in the Word I Rejoice at Thy Word Secondly An Illustration of it by a Similitude taken from those who have gotten some notable Prey and Booty as one that findeth great Spoil First The Similitude is very expressive taken from the joy which a Conquerour in Battel doth find in the Spoil of his defeated Enemies The same similitude is used Isaiah 9. 3. They joy before thee according to the joy in Harvest as men rejoice when they divide the Spoil He speaketh there of the highest joy in a time of Peace joy of the harvest is the greatest joy In a time of Warr victory obtained after an hazardous Fight and rich spoil and booty gotten to heighten that joy several circumstances concur 1. Deliverance after a doubtful conflict No man goeth to War but carryeth his life in his hands and the event is very uncertain now when 't is unexpectedly determined on our side there is great rejoycing 2. The joy of victory especially to be victorious in a Battel 3. There is Booty and Spoil whereby men are enriched and so profit as well as pleasure 4. The joy of Honour and Triumph over faln Enemies 5. Peace and Ease from toil All these make the joy of victorious men in a Battel to be a great joy Secondly 'T was a fit similitude for David to use who was a great Warrior and so a man not unacquainted with the joy of victory A gracious heart spiritualizeth every occasion that falleth out in their ordinary
callings here is great joy but this is nothing to the knowledge of Gods will Thirdly Every Christian is a Warriour against Sathan the World and the Flesh so 't is a fit similitude for them victory over sin and satan is above all the Conquests in the World this is a part of the good news the Word bringeth to us Col. 2. 14 15. Iohn 16. 33. Now observe In the former verse David had expressed his Reverence to the Word now his Delight First Our trembling at the Word doth not hinder our delight in it none more cheary then the awful soul Acts 9. 31 They walked in the Fear of God and comfort of the Holy Ghost And Psal 112. 1. Blessed is the man that Feareth the Lord that delighteth greatly in his Commandements Those who are most observant of Gods will and careful to follow it have the greatest contentment in their souls Secondly Joy should be mingled with Reverence lest it degenerate into slavery and a scrupulous Fear Doctrine That Gods People do greatly Rejoice in his Word 1. 'T is not an ordinary delight which is here set forth but such as is high and intense such joy as the richest and most gainful victory can raise in any worldly man 'T is incredible and cannot be expressed how much joy and comfort the Word of God yieldeth to good men Therefore so many similitudes used More then in all Riches Psal. 119. 14. ver 103. Sweeter than Honey and the Honey Comb. I love it above Gold and above fine Gold 127. ver A joy greater than the joy of worldly men 2dly 'T is not a light flash or a phantastical impression but a solid consolation such as is affliction proof and death proof when the strength of this joy cometh to be tryed and assaulted by deep afflictions Therefore the heirs of promise are said to have strong consolation Heb. 6. 18. So verse 50. of this Psalm This is my Comfort in mine affliction thy Word hath quickned me 3dly This joy which is the mark of a sound believer is delighting to know believe and obey Gods Word For 't is in the way of his Testimonies Psalm 119. 14. 'T is in his Commandements they delight greatly Study and Contemplation breedeth a pleasure but nothing like practice The pleasures and delights of the mind do certainly exceed those of the Body for the more noble the faculty is the more capable of delight A man in study hath a truer pleasure than the greatest Epicure in the most exquisite enjoyments of sense Now moral delights exceed those which are the meér result of Contemplation as they give us a more intimate feeling of the worth of things Again those delights which are supernatural and come from the Spirit as the pleasures of Faith and Obedience do exceed those of the natural mind as much as those do bodily pleasures as being exercised about nobler Objects which are the sence of the Favour of God and Reconciliation with him and the hopes of Eternal Life And as coming from an higher cause the Spirit of God Therefore upon the whole there is no true delight and contentment but what proceedeth from a careful performance of Gods Commands strictly abstaining from what may displease him and chearfully practising all that he requireth of us Truly the present gratefulness of such an employment and the succeeding comforts of such practices are a continual Feast all other Pleasures to this are nothing worth The Obedience of Faith to a Believer is more than any worldly advantage 'T is a sweet thing to be exercised in the Word of God in Reading and Hearing it with serious Meditation but much more to be brought under the Power and Practice of it Reasons 1. The Godly find glad tydings in the Word suitable to their souls necessities and therefore rejoyce in it For the object of delight is bonum conveniens sufficiens here is enough to content them and it is very suitable There is pardon of sins and that is ground of Joy Matth. 9. 2. Be of good chear thy sins be forgiven thee there we hear of a Saviour 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation that Iesus Christ came into the world to save Sinners When the Gospel was Preached at Samaria Acts 8. 8. There was great joy in that City Zacheus received Christ joyfully for he brought Salvation to his House Luke 19. 6. There iâ—… the true way of mortifying sin and sanctifying the Heart Psal. 19. 8. The Statutes of the Lord are right rejoycing the soul the Commandement of the Lord is pure inlightning the Eyes There we are told of the joys of the World to come 1 Cor. 2. 9. Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him We should exult for joy to hear of those things Thus you see the Word of God affordeth such comforts such matter of rejoycing as cannot be parallel'd A poor man when he findeth a treasure receiveth it with a joyful Heart Oh! What inestimable treasure do we find in the Word of God! the way of Eternal Salvation is there made manifest 2. The Saints have felt benefit by it They have been renewed and sanctified by it therefore they prize it Iames 1. 18 19. Of his own will begat he us with the Word of Truth that we should be a kind of first fruits of his Creatures Therefore be swift to hear There they have found powerful heavenly Truths by which their souls are made new they have tasted Gods Love in the Doctrines and promises thereof and against a tast there is no disputing 1 Pet. 2. 2 3. Experimented sweetness is beyond all arguments they have been revived and comforted by it in their Troubles as at the 93d verse of this Psalm more largely I will never forget thy Word for by them thou hast quickned me God hath done their souls good by it 'T is the charter of their hopes verse 111 of this Psalm What ever Calamities they meet with in the World there they see ground of Peace and composedness in their soul. 3dly They love God and they hear more of him in the Word than they can elsewhere The soul that loveth God heareth and seeth his Blessed name in every leaf they find the effects of his Goodness in Creation some fruits and pledges of his love in daily Providence but there they find his great eternal and wonderful love in Christ there they know Gods will and 't is their desire to be subject to it and therefore value it not onely as the Charter of their hopes but as the Rule of their Duty Use I. To condemn them First That find no sweetness in the Word of God they do not mind the business of Salvation and then no wonder if they have a slight and mean esteem of the Word Two reasons of this Contempt 1. Their Scope is not fixed All means are regarded with
when he taketh away when he emptieth and when he filleth us with Blessings a Child of God is of a strange temper he can fear him for his Mercies Hosea 3. 5. and praise him for his Judgments as in the Text it argueth a great measure of Grace to give Thanks to God at all times and for all things 1 Thes. 5. 17 18. Rejoyce ever more pray without ceasing in every thing give thanks Simply we cannot give thanks for Afflictions as Afflictions as we cannot pray for them nor joy in them but as they are a means of good to us A thankful frame of Heart bringeth meat out of the Eater incouragement out of the saddest Providences and taketh occasion to lift up it self in the praises of God even from those things which are matter of greatest discouragement and heartless dejection to others It seeth the hand of God working for good to him And then on the other side an Unthankful Repining Murmuring Spirit sowereth all our Comforts is ever querulous whether crossed or pleased it entertaineth Crosses with Anger and Blessings with Disdain 'T is hard to be in any Condition on this side Hell wherein we have not cause to praise God even in great Calamities either for their fruit and issue as our Souls are bettered and humbled by them Psalm 119. 65. Thou hast dealt well with thy servant according to thy word Wherein In giving him Faith and sensible and seasonable Correction Verse 67. and presently thou art good and dost good Verse 68. Or else for their Mitigation as to deem them not insupportable 1 Corinth 10. 13. That we are not Consumed Lament 3. 22. That not to the full merit of our Sins Ezra 9. 13. Thou hast punished us less then we have deserved That Comforts come along with them That our Afflictions do not exceed the measure of our Comforts 2 Corinth 1. 5. That we have a good God still who knoweth how to turn all to our Advantage Let us be perswaded he is well affected to us in Christ and we will take any thing kindly at his hand All this is spoken that poor murmuring Souls may not set out from so blessed a Work yea when other Arguments fail we may see the Wisdom Justice and Faithfulness of God in his sharpest Corrections Psalm 119. 75. I know that thy Iudgments are right and in Faithfulness thou hast afflicted me 'T is a great honour to God to speak good of his name when his hand is smart upon us Use. Let me press you now to three things First To the Work Secondly Frequency and Constancy herein Thirdly To suit often God's Word and Works together First To the work of praising God many are often complaining or begging but seldom praising or giving thanks Oh surely this should be more regarded not always taken up with complaints against our selves and supplications for Mercies but should sometime give Thanks and praise the Lord 't is the Noblest part of our work 't is nearest the work of Heaven As Love is the Grace of Heaven so Praise is the Duty then in Season 't is good to be preparing setting our Hearts in order for our eternal Estate 't is the work of Angels when we praise God we do the work of Angels The Angels according to the opinion of the Ancient Hebrews do every day sing praises to God and that in the Morning which they gather because the Angel said to Iacob Gen. 32. 26. Let me go for the day breaketh which place the Targum of Ierusalem thus explaineth Let me go for the Pillar of the Morning ascendeth and behold the hour approacheth that the Angels are to sing however that opinion be sure we are that the Angels ever bless God and laud his holy Name Isaiah 6. 1 2 3. The Angels cryed one to another holy holy holy is the Lord of hosts the whole earth is full of his glory They were blessing God for Creation then the Morning Stars sang for Joy Iob 38. 4 5 6. For the Nativity of Christ Luk. 2. 13 14. They apprehend more of Gods Excellency and Perfection in himself and in his Works than we do and are more sensible of his Benefits than we are Now if this be the work of Angels the highest and greatest of them surely this work should be more prized by us 't is Nobler than other Duties we serve God in our Callings but this work is a part of our Misery this Burden was laid upon Adam after his Fall that in the sweat of his Brows he should eat his Bread Gen. 3. 19. Though honest Labour be a part of our Obedience yet 't is also a part of our Trouble and Exercise There are Works of Righteousness as to give every Man his due these are Good Works but they concern the benefit of Man the good of Humane Society Whereas Praise is more immediately directed to the Honour of God There are Works of Mercy to relieve the Poor to help the Distressed to support the Weak to comfort the Afflicted these are good Works indeed and a very noble part of our service to be reckoned to our Thank-offerings as praise Heb. 13. 15 16. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name but to do good and to communicate forget not for with such sacrifices God is wellpleased 'T is Godlike to do Good and a more blessed thing to give than to receive Acts 20. 35. As God giveth to all and receiveth of none but still this redoundeth to Men. There are opera cultus the fourth sort of Works Works of Worship Internal as humbling our Soul repenting of our Sins and asking Pardon these are good Works indeed but such as imply our Misery and Imperfection External as Prayer Hearing and Reading and other Acts of Communion with God but when we give Thanks this is more Noble In other Duties God is bestowing something on us but here in our way we bestow something upon God In Prayer as Beggars in Hearing as Scholars and Disciples we come to expect something from him here we come to put Honour upon God in our way 't is a kind of Recompence or paying our Debts to him by Word or Deed. Now the Reasons why Men are so backward to this Work are I. Because we have so little of the Love of God Self-love puts us upon Supplication but the Love of God upon Praise and Thanksgiving 'T is a Token of great Love to Praise God without Ceasing We are eager to have Blessings and then forget to return and give God the Glory II. And partly Neglect of Observation We do not gather up Matter of Thanksgiving Colos. 2. 4. Continue in prayer and watch in the same with thanksgiving We should continually observe Gods Answers and Visits of Love Manifestations of himself to the World The Reason then why we have no more pleasure in Praising God is because we observe not so heedfully as we
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
and those inspired by his spirit certainly if we make him Paymaster we must intend his work Rom. 2. 29. For he is not a Iew who is one outwardly but he is a Iew which is one inwardly whose praise is not of men but of God He that maketh God his Witness Approver and Judge must chiefly mind what God looketh after Prov. 16. 2. All the wayes of a man are clean in his own sight but the Lord weigheth the spirit That which he chiefly regardeth are Mens Principles and Ends. 3. It maketh us Faithful in our Relations by considering he appoints them to us and seeth how we improve them for his Glory Magistrates there is a special presence of God not only to direct and protect but also to note and observe them 2 Chron. 19. 6. The Lord is with you in the Iudgment Psal. 82. 1. God standeth in the Congregation of the mighty and judgeth among the gods when they are for the Execution of his Office God is there and therefore they above all must be men fearing God have a Reverend regard to his eye and presence Diadorus Siculus telleth us of some Heathens that had several empty Chairs advanced aloof near their Tribunals as for their Gods to shew they were present and had an Inspection over all Acts of Judicature So for Ministers they must not only give an Account at last but are observed for the present God hath a watchful eye over them as they have and should have over the Flock He observeth how we discharge our trust and what are our Aims whether to promote our own interest or his 2 Cor. 2. 17. But as of God in the sight of God speak we in Christ. Our Doctrines must not only be sound but our Aims and Principles 'T is not enough to speak of God in his Name his Truth but sincerely approve our hearts to him in the faithful discharge of our Duty So 1 Thes. 2. 4. We speak not as pleasing men but God which trieth our hearts In all singleness and sincerity of heart discharging our trust So Masters of Families are to walk in their houses with a perfect heart Psal. 101. 2. though they are shut up in their Families from the Observation of others yet at home as well as abroad they must be careful to walk with God in their Domestical Converse where men are wont most to discover themselves and should behave themselves prudently and holily and faithfully there The Apostle mindeth Masters of their Master in Heaven Eph. 6. 9. one who noteth and observeth your dealings and will call you to an account for all your Carriage Your Sins and Graces are not hid from him So for Servants Col. 3. 21 22 23. Servants obey in all things your masters according to the flesh not with eye-service as men-pleasures but in singleness of heart fearing God and whatsoever ye do do it heartily as to the Lord and not unto men Still the Consideration of Gods Eye is suggested to them they must be careful of their Masters Concernments whether their Master be present or absent or whether the things they do will come to his knowledge yea or no for though the eye of men will not find them out yet the eye of God must be regarded therefore with respect to God they must be Careful and Faithful So again Eph. 6. 5 6. Servants be obedient to them which are your masters according to the flesh with fear and trembling in singleness of your heart as unto Christ with good will doing service as to the Lord and not to men They should be Cheerful Laborious Painful shewing all Faithfulness in things committed to their Trust even to a Pin or the smallest matter not Saucy Stubborn and Malipert because the Lord looketh upon them and if they so do will own them and bless them Thus you see we should have better Magistrates better Ministers better Masters better Servants better Fathers better Children if this Principle were once deeply imprinted upon their hearts that all their ways are before the Lord and he still observeth what they do in all their Actions Use. Is to press us to walk as in the sight of God and to foresee him before you in all your ways To press you hereunto Consider these things 1. You are in the sight of God whether you think so or no We can no more be removed from the Presence of God than from our own Beings for he is in every thing that subsists and it subsists by him The Apostle telleth us Eph. 4. 6. There is one God and Father of all who is above all and through all and in you all The Sun is some Representation of Gods Eye nothing is hid from its sight if the Sun were an Eye it would see all things that it shineth upon So doth God only with this difference the Sun cannot pierce thorough dark and thick Bodies but God is over all and through all and in all upholding and over-ruling all by his powerful Providence Therefore you cannot lye hid from God only this sight is not comfortable and profitable to you unless you see him as he seeth you They say of the Panther when it hideth the head it thinketh it is not seen because it seeth not and so is taken by the hunters this is an Emblem of wretched sinners they see not God and therefore think they are not seen by him and so go on doing evil till their Iniquities find them out 2. What a noble thing it is always to live in the sight of God for by this exercise in some measure and as this mortal state will permit you enjoy the happiness of the blessed Angels for this is the priviledge of the blessed Angels Matth. 18. 10. That they always behold the face of our Father which is in Heaven So when you live in the thought of God in some measure you are doing their work and your minds become as it were another heaven For Heaven is where God is and there God is in that heart that thinketh of him not only there by the powerful effects of his Providence and the Impressions of his Grace but there by the workings of our hearts 3. The Profit is exceeding great by conversing with God often ye become like him As musing of Vanity maketh us Vain Heavenly and Holy Thoughts produce an Heavenly Mind and frequent Remembrance is one means to introduce the Divine Nature Moses in that extraordinary Converse with God his face shone he carried away some Strictures and Rayes of the Divine Majesty in his Countenance We cannot look for that effect upon our Bodies but serious and ponderous Thoughts leave some change upon the Soul there is the lustre of Grace and the beauty of the Divine Nature which is a greater thing left upon us The Apostle saith 2 Cor. 3. 19. For we all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory as by the spirit
Pressures 1. The Suitableness they are suited to this happiness wrought for this very thing 2 Cor. 5. 5. Every thing hath a propension to the place for which God framed it 't is the Wisdom of God to put all things in their proper places as every Creature is placed in that element which is suitable and answerable to its Composition and Frame as Fishes in Water Fowles in the Air. Gods Children are framed for this very thing therefore have an inclination and a tendency thither As Heaven is prepared for them so in some measure they for it Rom. 9. 24. aforehand prepared unto Glory And Col. 1. 12. Made meet to be partakers of the inheritance of the Saints in light They grow more dead every day to the Interests and Concernments of the Animal Life and have a greater agreeableness to this happiness 2. Experience Rom. 8. 23. We that have the first fruits of the Spirit groan wit hin our selves waiting for the Adoption to wit the redemption of our body A Christian here is unsatisfied and longeth for a better and purer state of Bliss and Immortality Light Life Peace Joy one dram of Grace is more precious than all the World but yet it setteth them a longing for more the first fruits sheweth us what the Harvest will be and a tast what the Feast will prove here we get a little knowledge of God a sight of him in the Ordinances a Twi-light discovery of Christ a Look through the Lattice Cant. 2. 9. a little Glance of his Face when neither doth he let the Believers in to him nor doth he come out to them this Glance maketh them long for more So that in effect they send up the same Message to Christ which his Mother and Brethren did because of the press thy mother and thy brethren stand without desiring to see thee Tell him thou standest here without but desirest to see him So for the Communion we have with Christ 't is but a tast 1 Pet. 2. 3. If so be ye have tasted the Lord is gracious but that tast is very ravishing and delightful Here we get a little from him in an Ordinance but that little is as much as we can hold but there he is all in all here our holiness is not perfect the seed of God remaineth in us but there it groweth up to perfection as every spark of Fire tendeth to the Element of Fire 3. Our Pressures and the Miseries of the present Life 2 Cor. 5. 4. Being burdened we groan We are pressed under an heavy weight burdened both with Sin and Misery and both set us a groaning and a longing as men in a Tempest would fain be set ashoar as soon as they can 1. Sin to a waking Conscience and a tender Gracious Heart is one of the greatest burdens that can be felt Rom. 7. 24. Oh wretched man that I am who shall deliver me from this body of death If any had cause to complain of Afflictions Paul much more he was Whipped Imprisoned Stoned in perils by Land and Sea but Afflictions did not sit so close to him as sins the body of Death was his greatest burden and therefore did he long for Deliverance If others go away silently under their load the Children of God cannot as light and love increaseth so sin groweth a greater burden to us They cannot get rid of this cursed inmate and therefore are longing for their final Estate when sin shall gaspe its last they long for the parting day when by putting off the Flesh they shall put off sin and dwell with God 2. Miseries the Children of God have not divested themselves of the feelings of Nature are not grown sensless as stocks and stones The Apostle telleth us Rom. 8. 20 21 22. that the whole Creation groaneth because 't is under Misery and Vanity 'T is a groaning World and Gods Children bear a part of the Consort they groan and desire earnestly their full Deliverance Few and evil are the days of the years of my Pilgrimage said holy Iacob Gen. 47. 9. Our dayes are Evil therefore 't is well they are but few that in this Shipwrack of mans Felicity we can see Banks and Shores and a landing place where we may be safe here is our Travail but there is our repose we would sleep too much here and take up our rest if sometimes we did not meet with Thorns in our bed III. Reason The End and Use of this Longing and Desiring 1. 'T is an earnest Desire it maketh us industrious and stirreth up and keepeth up our endeavours after another World Phil. 3. 20 21. But our Conversation is in heaven from whence we look for a Saviour the Lord Iesus Christ who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things unto himself Where there is a lively expectation there men drive on a Trade for another Country Desire is the Vigorous bent of the Soul and so beareth us out under all the difficulties of Obedience If we do not desire we will not labour nor seek it in the first place and if our desires be weak and feeble they are controled by every Lust abated upon every difficulty whatever gets your heart that will command your endeavours for as a mans desire is so is he 2. To make us Constant notwithstanding Troubles Reproaches Persecutions Matth 11. 12. The violent take it by force They will have no nay they must have it whatever it cost them though sore Troubles and Persecutions yet if we may get Heaven and Glory at last 't is enough but where a thing is coldly and carelesly desired every thing puts us out of the humour IV. The State and Condition of the present World 't is called Gal. 1. 4. The present World The Pleasures of it are meer dreams and shadows and the Evils of it are many and real Gods Children are Pilgrimes here and hardly get leave to pass thorough as Israel could not get leave to pass through Edom Sometimes they meet with such bitter and grievous Persecutions which make them weary of their lives as Elijah requested for himself that he might die 1 King 9. 4. or as the Spirits of the Israelites were filled with Anguish because of their hard task Masters God will give his People Rest hereafter but before the Rest cometh they are sorely Troubled 1 Thes. 1. 6 7. And ye became followers of us and of the Lord having received the word in much Affliction with joy of the Holy Ghost so that ye were ensamples to all that believe in Macedonia and Achaia Nay the Company that we go with to Heaven are apt to fall out by the way and to deal perversly one with another Unministering Unchurching Unchristianing one another Impaling inclosing the Common Salvation and justleing one another out of the way to Heaven so that the Church which should be Terrible like an Army with Banners Marching to
Right to seek satisfaction to our selves in any State without a subordination and subserviency to his Glory He that giveth and preserveth Life may dispose of it at his Pleasure and our Life so continually preserved by him ought to be devoted to him 3. When he preserveth it in any eminent Danger 't is twice given I say in such Preservations our life is ' twice received from God in our Birth and as spared in the Danger And therefore in all Justice it ought to be dedicated to his service 2 Cor. 1. 9 10. But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead who delivered us from so great a death and doth deliver in whom we 〈◊〉 that he will yet deliver us Many times there is but a step between us and death as if God were putting the old Bond in suit and executing the sentence of the Law upon us Deliverance in such a Case is called a Pardon and Remission and even in the Case of the Wicked and Impenitent Psal. 78. 38. He being full of compassion forgave their iniquity and destroyed them not 'T was but properly a Reprieve for the time a forbearance of the Temporal Judgment not executing the Sentence or not destroying the Sinner presently much more to a Godly Man Isa. 38. 17. Loved my soul from the Grave To be loved out of a danger and loved out of a sickness that is a blessed thing a great Obligation upon us 4. We must surrender our Life to him again and therefore while we have it we must employ it for him Luk. 19. 23. into his hands we must resign our spirits every one must give an account of himself to God what Honour he hath by our Lives 5. We shall never glorifie him in Heaven unless we glorifie God on Earth first or carefully serve him Ioh. 17. 4 5. I have glorified thee on earth I have finished the work which thou gavest me to do And now O Father glorifie me with thine own self with the Glory which I had with thee before the world was Here is our Trial our present service Saints Above are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's our Reward to Glorifie God in Heaven II. That we may desire Life upon these Ends. As Psal. 39. 12. O spare me that I may recover strength before I go hence and be no more A little time of Relaxation to serve and glorifie thee e're I dye 1. Long Life is in it self a Blessing taken into the Promises though more frequently in the Old Testament than in the New Of this see more at large Verse the 17. 2. 'T is well sought when this is our Scope for then the Request is Lawful both for Matter and End Iam. 4. 3. Ye ask and receive not because ye ask amiss that ye may consume it upon your Lusts. Life should not be loved but for further glorifying of God for all our Natural Interests must be subordinate to our great End Well then We may Lawfully pray for long Life with submission to the Will of God and that Death may not come upon us suddenly but according to the ordinary Course of Nature But How will this stand with the desires of Dissolution and willingness to Depart and to be with Christ Which certainly all Christians that believe Eternity should cherish in their Hearts To this I Answer I. By Concession II. By Correction I. By Concession 'T is True We are to train up our selves in an expectation of our Dissolution c. See Verse the 17th more fully But II. By Correction Though it be expedient to desire Death yet we are not anxiously to long after it till the time come For First They do not simply desire Death for its self but as a means to enjoy those better things which follow after Death Phil. 1. 23. For I am in a strait betwixt two having a desire to depart and to be with Christ which is far better 'T is not our Duty to love Death as Death No so 't is an Evil which we must patiently bear and may holily deprecate it but because of the Good beyond it 'T is our Duty to love God to long after Communion with him and to be perfected in Holiness had it not been an evil to be avoided and dreaded Christ had never prayed against it And 2 Cor. 5. 4. For we that are in this Tabernable do groan being burthened not for that we would be uncloathed but cloathed upon that mortality might be swallowed up of Life It were an unnatural desire to desire Death as Death A Creature cannot desire its own dedestruction Jesus Christ before he manifested his submission did first manifest the innocent desires of Nature Father let the Cup pass The separation of the soul from the Body and the Bodies remaining under Corruption is in it self Evil and the fruit of sin Rom. 5. 12 And so death passed upon all men for that all have sinned Grace is not given to Reconcile us to Corruption or to make Death as Death desirable or to cross the inclinations of innocent Nature But 2. Upon these Terms Death is sweetned to them and they readily submit to it Though it be not to be desired as it is Death yet Heaven and Eternal Happiness beyond it is still matter of Desire to us Death is Gods Threatning and we are not Threatned with Benefits but Evils and Evils of Punishment are not to be desired but chearfully submitted unto for an higher End Nature abhorreth and feareth Death but yet Grace desireth Glory The soul is loth to part with the body but yet 't is far lother to miss Christ and be without him A man is loth to lose a Leg or an Arm yet to preserve the whole Body he is contented to part with it In short the soul is bound to the body with a double band the one Natural the other Voluntary by Love and Affection desiring and seeking its welfare The Voluntary bond is governed and ordered by Religion till the Natural bond be loosed either in the ordinary Course of Nature or at the Will of God 3. There are certain Circumstances in Death which do invite us to ask longer Life in order to this End As 1. Gods Children would not have the occasion of well-doing or self-denying Obedience taken from them too soon so great is their love and desire of Gratitude to God that they would yet longer Praise God in this self-denying way Death would shut their mouths 2. They would not be taken away in a Cloud or before they see the issue of some present Trials on the Church or them they have no Will to dye till the sense of Wrath be removed Psal. 27. 13. I had fainted unless I had believed to see the goodness of the Lord in the Land of the Living 3. They may have some design afoot for God and therefore are desirous of a little more time to attain this design therefore pray
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.
535 Affections must be purged and quickned p. 532 Affections sensitive differ from the solid Complacency of the Soul p. 85 Affections when strong are very painful p. 121 Affections strong constant and earnest towards Gods Word a mark of a Child of God p. 121. 898. expressed by 1. Opening the mouth 2. Panting 3. Longiug p. 897 Affections spiritual their Objects End and Properties p. 121 122 Affections carnal to be avoided p. 566 Affection to Gods Word for its innate Goodness and Truth p. 623 Affections false and slashy p. 122 Affections not nullified but rectified by Grace p. 807 884 Affections of the mind usually expressed by Words proper to the bodily senses p. 671. 897 Affections follow apprehensions p. 685. 234 They are good or evil according to their objects p. 1006 Affections spiritual will take all occasions to Remember Gods Name p. 374 Four things about our affections considerable p. 252. 253 Afflictions God is always just in them p. 509. 510. Yet Patient and Moderate p. 510 511 Afflictions long and sharp usually attended with either 1. Impatience or 2. Revenge against instruments or 3. The using indirect means for redress or 4. Despondency or 5. Questioniug our Interest in God or 6. Atheistical and despairing Thoughts p. 555 556. 465. 835 836. 843 Afflictions sanctified advance holy Thoughts p. 526 Prayer p. 714. They are good in what respects p. 484 Afflictions may be long and grievous before deliverance comes p. 150 157. 537. 835. 711 712 713. Three Agents in the Afflictions of Gods People 1. God 2. Satan 3. Wicked men p. 537 538. In afflictions Gods end is to reduce us into the right way p. 463 464. To humble and purge us 711 712. 510 Afflictions of great use to the converted and unconverted p. 464 465. 510 Why God afflicts his Children so sorely p. 711 712 Afflictions their necessity p. 157. 591. 487. And Utility p. 461 462 463 464. 484. 711 712. Afflictions encrease our Comforts in Gods Word p. 888 Afflictions though great are alleviated by the Consolations of the Word p. 148 Choisest Saints have their afflictions p. 965 Afflictions are great Priviledges p. 424. 481 Afflictions work not for good of their own Nature but by the Spirit of God p. 465 466. 487 They should bring us to God by Prayer p. 968 Age one age sees more then another p. 650 Age brings wisdom by experience p. 650 Aged ought to be reverenced p. 654 Aggravation of sin to Vow and not perform it p. 704 Allow we must not allow our selves in the least sin p. 34 Aides of Grace either necessary or liberal p. 221 Alphonsus King of Arragon his Counsellours p. 148 Allurements and Terrors of the VVorld means to draw us from God p. 1031 All sufficiency of God encourageth 1. Our dependance on him 2. Our subjection to him p. 587 588 It makes him the Souls only portion p. 385 Ancients VVho p. 650 Anger wrath envy how they differ p. 520 Anger of God when discovered bespeaks Holy awe and dread p. 808 Anger at the Violation of Gods Law a Note of true Zeal p. 853 Anger and hatred of Sin how they differ p. 878 Anger against the sin and pity to the sinner shews a well tempered zeal p. 931 Anger and Passion in discourse renders it evil p. 1064 Anguish of Spirit even in gracious souls caused by great Troubles partly from Nature Partly from Grace p. 884 Answers of Prayers to be duly observed p. 168 and why Reasons ibid. p. 905 906 907 Answer of Prayer either in kind or value p. 169 167. 908 909 Gods Children are earnest for answers of Prayer p. 905 Answer of a good Conscience what it signifies p. 699. Answer of Prayer neglected proceeds from either 1. Heedlessness 2. Atheism 3. Distrust 4. Disesteem of Gods favour p. 906 Great evil effects of such neglect p. 906 907 Antecedency of Gods work before Mans work p. 221 Antinomians who deny the Law to be a Rule p. 4 Antiperistasis in grace as well as Nature p. 871 Antiquity should not sway against Truth p. 650 Apostacy one ground of it the not Receiving the Truth in the love of it p. 67. Vid. Distrust As also from our inbred Corruption p. 803 Dissuasives against Apostacy p. 871. 341 342 Evil consequences of Apostacy p. 210. 342. Apostacy is bestial and brutish p. 1100 Apostacy caused from 1. Errors 2. Persecutions 3. Scandals p. 343. Vid. Back-sliding Defection Appeal to God on a double account p. 522 No appeal from Gods Judgement p. 38 Many pretend to serve God that cannot appeal to him p. 306 Appetite follows life and holy desires spring from a new Nature p. 304 Application of mercy personally called coming to God p. 517 Application of the Word by Faith p. 768 Application of Providence to their own selves a mark of Gods Children p. 811 Application of Gods mercies to our own souls p. 318. 517 Effectual application of mercy p. 517 Approbation of God a great Comfort under reproach p. 301 Approbation of Gods Law by the sanctified Judgment p. 34. 752 Means to bring our hearts to approve Gods Law p. 877 Approbation of purity without chusing it is not sufficient p. 861. 708. 223 Approbation of that in our selves which we condemn in others an evil character p. 3 Arbitrary God is so in gifts not in Judgments p. 934 Arts and Sciences not comparable to Gods word for the obtaining of true VVisdom p. 650 Arrogance in discourses odious to God p. 1064 Ascribe all to God p. 43. 552 Arguments to prevail with God 1. From his mercy 2. His Truth p. 941 Ask Gods Counsel his Leave and Blessing p. 31 Ask of God saving knowledge of Divine things p. 895 Grounds of it ibid. How Temporal deliverance is to be asked p. 923 Ashamed of God Christ and his Gospel Reasons of it Arguments against it p. 311 Assaults of Satan make assisting grace necessary p. 780 Assurance strengthned by perseverance p. 342 Astray the best of Saints apt to go astray p. 1102 Reasons 1. Present imperfection 2. Remainders of Corruption p. 1102 1103. Not totally and finally p. 1106 Assistance of God necessary to preserve both habitual and actual grace p. 789 Attributes of God in a Conflict about sinners p. 320 Atheistical persons are great deriders of Saints for 1. Their Faith 2. Obedience p. 336 Atheism to observe Gods signal Judgements on the wicked a Cure of it p. 798 A man may have Atheism enough to question Providences when ther 's Faith enough to justifie God p. 836 Avenger God is the Avenger of breach of Vows Oaths and Covenants p. 704. 705. Averseness of the heart from God a Cause of the delaying of Repentance p. 408 Averseness of Heart in coming to God makes us need not only leave to come but power to come p. 953 Audience of God how manifested how procured p. 166 St. Augustines Prayer about the Scriptures That he might neither be deceived in them nor deceive others by
not allowed a ground of Comfort p. 37 All Sin must be refrained 1. notorious and plausible 2. inward and outward 3. pleasant as well as not pleasant 4. sins against both Tables 5. great and small p. 660 661 Sin weakens both Grace and Comfort p. 663 1040 Heynousness of sin in breaking Gods Law striking at Gods being contradicting his Soveraignty p. 686 Sin removed 1. in Justification 2. Sanctification p. 185 Sin its Dominion p. 917 918 919 920 Differences of Sins p. 920 921 Sin brings trouble two ways 1 meritoriously 2. effectively p. 315 316 Sincere prayer must be sincere as well as fervent p. 902 909 910 Sincerity in prayer implies 1. Seriousness 2. Affectionateness 3. prevalency of those affections 4. universal Care to please God p. 903 Sincerity of Sanctification what it is p. 5 Marks of Sincerity 1. Carefulness to practice what we know 2. inquisitiveness to know more of our duty 3. to stand in awe of Gods Word p. 6 11 It makes God judge of its heart p. 627 Sincerity may be accompanied with failings p. 11 Sincerity and Integrity constitute the whole Heart p. 15 It aims at universal Obedience p. 33 59 It is to be asked of God with earnestness p. 530 It gives confidence with God p. 6 533 It keeps us good in bad times p. 866 Two Notes of Sincerity 1. the manner 2. the principle of Obedience p. 1042 Sinking under Burdens by looking on the bare Affliction p. 591 Prevented by considering that God is 1. Wise 2. Just 3. Good in afflicting p. 884. 885 Sinners the greatest when converted are the greatest mourners for the sins of others p. 930 Reasons ibid. Slander not only in the Deviser but the Receiver p. 141 299 300 Sleep there 's a surfeit in sleeping as well as eating p. 926 Slight prayers argue low thoughts of God p. 899 We are apt to be slighty in our prayers p. 915 Sluggish prayers teach God to deny p. 29 899 Snares of the Devil and wicked Men of several kinds p. 735 736 What use we are to make of these Snares p. 137 Song Gods word is our song in the house of our Pilgrimage p. 358 359 vid. Rejoycing Sorrow wasts the natural Spirits p. 554 176 It must be proportionable to sin p. 405 Sorrow of Gods Children greater than others why p. 177 Sorrow affect solitude joy company p. 503 Soveraignty of God must be submitted to p. 119. 789 God sometimes forsakes his people out of Soveraignty p. 51 Soveraignty of God in distributing wisdom p. 648 653 Soul is the Man p. 43 1093 God must be served with the Soul as well as the Body p. 1043 1044 Soul-Blessings are special Blessings p. 43 they are pledges of eternal Blessings ibid. to take ones Soul in his hand what the phrase imports p. 726 Souls life is Gods favour p. 518 Soul is 1 fons actionum ad extra 2. terminus actionum ad intra p. 1044 Soundness of heart what it is p. 530 531 532 Speedy turning to God necessary why p. 402 403 Pressed in general and particular p. 410 Speeding with God should make us come again p. 168 How to speed with God p. 162 H. Spirit is a spirit of Peace 1. as a Sanctifier 2 as a Comforter p. 1027 Spirit of God our Guide as the word is our Rule p. 8 152 153 Spirits work to draw the heart from earthly things to God p. 3 H. Spirit beareth witness to the Gospel p. 9 H. Spirit gives help as Christ gives leave to come to God p. 15 Spirit VVater and Blood how they bear witness p. 9 Spirit Word and holy Heart agree p. 934 H. Spirit gives 1. direction how to apply the Rule 2. to make a good choise 3. to act Grace 4 to manage civil Affairs p. 31 H. Spirit gives Liberty 1. from slavish Fears 2. from potent Lusts p. 304 H. Spirit encreaseth our delight in Gods Commandements p 316 H. Spirit the Author the Scripture the Means of Light p. 694 Spiritual seeing requires 1. that the object be clear 2. that the Organ be right p. 694 Spiritual Blessings call for praise why p 1057 Spiritual Blessings give us a heart to praise God temporal Blessings only give us an occasion p. 43 Spiritual sense and Life p. 671 672 673 It differs from the bare understanding p. 673 Spiritual Delight exceeds that in worldly things p. 87 593 There are three spiritual Senses chiefly 1. seeing 2. tasting 3. feeling p. 671 672 Spiritualizing common and earthly things p. 90 763 Springs of Comfort all in God by the word p. 514 Stability of the earth an Emblem of the Stability of Gods word p. 582 and of his Being 588. Stability of Gods Testimonies p. 889 890 620 956 957 Stability of Gods word opposed to the Creatures Vanity p. 618 620 Stablishing of the word to us two ways p. 284 how to get the word stablisht to us p. 287 288 Statutes of God what what it is to seek them p. 987 Strangers on Earth the Condition of all Gods Children p. 114 Men may be strangers on earth as to their Condition who are not so in Affection p. 114 Why Gods Children are and account themselves to be Strangers p. 114 115 116 How to carry our selves as Strangers in this world p. 118 119 Straights he that makes Conscience of Gods Commands may boldly seek help from God in his straights p. 1079 In all straights we are to delight in Promises p. 1035 Strength natural and spiritual both may fail as they are ours p. 538 Strength spiritual what it is how given out how God is concern'd therein p. 181 182 How to get spiritual Strength p. 182 183 Study the word but take God for your teacher p. 42 Arguments to study the Word p. 652 653 Study the word 1. not out of curiosity 2. nor meerly to be able to teach others 3. nor meerly for delight c. but in order to practice p. 68 68 Study Gods Name 1. what 2. how Stumbling preservatives against it p. 1032 v. scandal Stupidity under the Rod a great evil p. 159 It argues Stupidity to be careless in Prayer p. 906 907 Stupidity not to be affected with Gods Judgments on others p. 812 Subjection to God to be chosen before liberty p. 707 Subjection to God pressed from two grand Motives p. 308 309 Submission to Providence advanced by thanksgiving for received Mercies p. 421 Submission to Gods disposing and commanding Will p. 588 Submission to God 1. for the mercy 2. for the time of the mercy 3. for the way and means of it p 826 Suffering for Christ very reasonable who suffered such hard things for us p. 870 Suffering better than sinning p. 148 525 842 731 732 928 Sufferings are like to be long 1. when Reformation is rejected 2. when Deliverance would be a greater mischief 3. when there is a damp on the Spirit of Prayer 4. when god is about to punish us and we go not about to reconcile our selves to
compared with Wealth p. 489 490 491 619 It teaches many excellent Lessons p. 592 593 It deserves Love for the Author Matter Use p. 622 It 's a full Declaration of Gods mind p. 8 153 It 's a certain Declaration of his Mind and Will p. 8 It declares 1. what we must do 2. whether we do it or no 3. what we may expect from God p. 9 It is self-evidencing p. 9 It will excuse or accuse in the day of Judgment p. 6 It 's not only a Direction but an Injunction p. 24 349 It 's a Light by day a Lamp by night p. 687 688 why 689 It s a rule and an Instrument p 53 688 In it we are to consider 1. the Authority 2. the Ministry of it p. 488 892 It 's a Glass to shew us our spots and water to wash them away p. 54 Three main uses of the Word of God p. 491 It 's 1. the Sts. Direction 2. their Support 3. their Charter p. 97 491 619 866 867 It makes rich and happy p. 86 488 489 490 It is an Antidote against sin and a Cordial against sorrow p. 120 151 152 688 359 333 It is Comfort in two Respects p. 688 354 359 It is Bread and Water p. 124 126 How we are to be affected towards the Word p. 620 It is pure in many Respects 1. in it self 2. it makes the Soul pure and that 1. as 't is the appointed Instrument of the spirit 2. as 't is a proper Instrument for Purification 3. as it proposes Precepts Examples and other helps for Purity p. 857 858 It is Righteousness all Righteousness c. p. 1068 It ought to be our Meditation p. 576 It 's a Light proved from 1. the Autâ—…or 2. Instruments 3. the ends of it p. 690 691 It is our Comfort in the day of outward Trouble and inward Anguish It gives these Comforts 1. the Priviledges of the afflicted 2. the blessedness of another World acceptation with God p. 887 619 v. Commandements Believers may humbly challenge God upon his word p. 324 It may be hidden in two Respects 1. in respect of the outward Administration 2. in respect of the inward Influence and Efficacy p. 151 152 It is as good as Gods actual Performance or Deed p. 444 There are wonders in Gods word to be seen when God opens the Eye p. 112 880 881 882 What Gods opening the eyes contributes to the sight of them p. 112 Words idle words weigh heavy in Gods Ballance p. 39 Words are the Female Issue of the Soul Works the Male Issue p. 89 Works Covenants of Grace and Works wherein they agree and wherein they differ p. 906 907 908 909 Word of God upon the Soul may be mentioned before him and pleaded to him in Prayer and how p. 60 61 When God intends to work he sets Prayer on work p. 860 Work of God in what respects and sense ascribed to the Creature and why p. 751 God is always at work for us p. 340 World not our home not to be abused p. 117 It is preserved for the Elects sake p. 859 The spirit of this World p. 572 The spirit of God and the spirit of this World differ p. 478 Love of worldly things two great causes of it 1. A distrust of Gods Care 2. discontent with Gods allowance p. 255 present world p. 1089 Worship false worship severely punished p. 39 Worship of God his Interest therein p. 852 True Zeal appears for purity of Worship and against the corruption of it p. 852 Worship corrupted by Papists p. 205 206 False Worship makes men 1. subtle 2. cruel p. 739 Wounding and healing Gods Praerogative p. 511 Wrath of God They that walk closely with God are discharged from it p. 7 Y. YOkâ—… of Afflictions to be born from the youth p. 883 Young and raw Christians have much Zeal little Knowledge p. 452 Young Christians may have more true Wisdom than aged Persons p. 653 654 Young Men exhorted to beware of evil Company as the Pest and Bane of Youth p. 776 Young men not to be discouraged nor despised p. 654 655 Encouragement to Youth and to those that educate them p. 655 Youth regardless of serious work p. 52 God must be remembred in youth Reasons of it p. 52 53 Youth is tainted with sin p. 52 How a young man may cleanse his ways p. 55 Advantages of remembring God in Youth p. 397 Z. ZEal for false Worship quenches the fire of real Godliness p. 5 It is a high degree of Love It consumes the natural Spirits p. 849 Zeal great and pure becomes those that have any Affection for the ways and word of God p. 650 It is hottest in cold times p. 865 Zeal Spiritual and Carnal their differences Carnal Zeal is faulty in the 1. Cause 2. the Object 3. Measure p. 850 Zeal spiritual described 1. by its Causes 2. Object 3. Effects 4. usefulness to publick Reformation 5. use in private Christian Exercises p. 851 852 Blind Zeal a cause of Persecution p. 144 Iâ—… makes a man a prey for the Devil p. 685 Young Christians have much Zeal but little Knowledge p. 452 Zeal shews it self for purity of worship p. 852 Zeal now is less when there 's more light p. 657 Zion Mourners in Zion and Sinners in Zion p. 929 FINIS
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