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
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
prayer because we have not the Mercy presently p. 912 913 Awful frame of heart means to get it p. 1002 Fraud and cruelty certain prognosticks of Ruine p. 565 Free-will-offerings must be given to God p. 723 724 Friendship 1. Sinful 2. Civil 3. Religious p. 433 434 Friendship in having all good things Common p. 851 Friendship tryed most valuable p. 418 Friendship of God our security p. 642 237 Fretting of Spirit cured by Thanksgiving p. 421 Fruit of Gods Word is everlasting p. 620 Fruit Holy of Affliction better than deliverance p. 592 470 It must be believed and waited for p. 486 Fruits of Mourning for other mens sins p. 933 Fruition more than expectation p. 787 Fugitives as well as exiles all are by Nature-p 953 Fulness of God not exhausted by giving-p 448 Fulness of Christ and our own wants considered the Means to awaken holy Desires p. 310 G. GAin in Christ more than loss in the World p. 416 Generation one receives the promises that are made good to another p. 580 All Generations have the same Common promises made good to them p. 580 One Generation should report to another what they have found of Gods Faithfulness in making good the promises p. 580 581 344 345 Saints are a generation of such as seek God p. 922 57 58 59 Ghuessing at the World to come is not perswasion of it p. 890 Gifts of God an Argument to seek for more p. 497 Gift of Prayer not so much as the grace p. 903 Giving our selves to God is a debt it is to gain our selves p. 608. It alters the Nature as well as the Use of our selves p. 608 Glory of God is the end of the Grace of God p. 939 1062 Glory not to be given to the Instrument but the chief Agent p. 649 Glory of God seen in his Peoples Deliverance p. 868 Glorifying God 1. By Subjection 2. By Dependance p. 586 Exhortation to Glorifie God p. 1062. Motives ibid. None shall glorifie God in Heaven that do not glorifie God on Earth p. 1095. Two Reasons why we are to aim at Gods Glory above all things p. 1097 God the best Master he doth good to his servants p. 442 443 444. God the first Cause last end cheifest good p. 1 383 He only makes blessed and shews who is so p. 3 Living to him what it denotes p. 6 He writes his Law in the heart p. 10 He will not be our God unless we make him our Guide p. 10 God blessed in himself and needs nothing to add to his blessedness p. 71 He is willing to Communicate his blessedness p. 71 470 471 God's love to us is Bounty ours to him Duty p. 421 God engages to be 1. An Advocate 2. A Redeemer 3. A Fountain of Life to his People p. 972 God is eternal what that is how proved to be so By Scripture 2. By Reason p. 567 384 Gods Wisdom Power Mercy are Eternal p. 568 He sheweth himself Eternal 1. As a Governour 2. As a Benefactor-p 569 God is true 1. In Promises 2. Precepts 3. Threatnings p. 578 God considered 1. As our absolute Lord. 2. As our Governour and Judge p. 934 God is to be feared 1. For his Mercies 2. His Judgments p. 810 Vid. Goodness of God Vid. Power of God Vid. Wisdom of God God bears much affection to Man as his Creature p. 497 Mercy is 1. Natural 2. Pleasing to God p. 319 320 Godly Men continually in danger in respect 1. Of the Soul 2. The body p. 764 The more others despise the more godly men prize Gods ways p. 862 Godly man described by two properties 1. Fear of God 2. Knowledge of his Word p. 527 Fellowship with the Godly a great happiness p. 527 Gold put for all Worldly Comforts and Profits p. 861 Reproof to them that prefer Gold before Gods Word p. 493 Good-men and bad-men exercise one another p. 863 Good the chiefest good should be sought with our chiefest care love delight p. 13 We should desire deliverance no further then as good for us p. 823 Good brought out of evil by God p. 424 824 Cheifest good and last end should influence all our Actions p. 777 Good God is good of himself and doth good to us p. 470 He doth good to his Servants why p. 442 443 It becomes them that have to do with God to have a deep sense of his goodness p. 470 Vid. Do good Goodness 1. Temporal 2. Spiritual 3. Eternal p. 825 Goodness in God threefold 1. Natural 2. Moral 3. Beneficial p. 470 471 Goodness of God to his Creatures ground of hoping for spiritual Mercies p. 438 Goodness of God manifested 1. In Creation 2. Redemption 3. Providence p. 472 368 369 370 438 Gospel called a Testimony because therein God hath Testified how a sinner may be pardoned c. p. 8 The Gospel offers life now and hereafter will Accuse for refusal of it p. 9 It teaches us how we may be blessed in the enjoyment of God p. 72 Gospel reveals eternal Life Nature hath some guesses at it the Law some shadows of it p. 571 Gospel sheweth that we are lyable to eternal Misery p. 572 Government of God encourages to Commit our selves to his protection p. 806 Government of God Moral and Natural p. 585 Natural government either ordinary or extraordinary p. 586 Government of God natural extends to all Creatures 1. Caelestial bodies 2. Angels 3. Winds Seas c. 4. Diseases c. p. 586 Daily Grace necessary on many accounts p. 915 916 917 918 Great grace needful because we know not how long Trials may last p. 837 Vid. Covenant of Grace Grace habitual and actual p. 778 241 242 243 Quest. Whether real Grace can make men proud p. 521 Grace turns Punishments into medicines for sin p. 147 462. It must be always working p. 339 One Act of Grace makes way for another p. 246 461 It is but weak in the best p. 835 Grace preventing grace p. 15. Grace discovers it self where it is p. 19 20 Supporting Grace p. 788. Grace preventing working and co-working p. 181 Grace preventing gives To Will Grace assisting to Do p. 29. God does All in the work of Grace p. 221 241 242 All Grace as to kinds infused at once p. 35 All Grace comes in by the understanding p. 172 Grace confirming as necessary as Converting p. 778 Grace justifying takes away the condemning power Grace sanctifying the Reigning power Grace glorifying the very being of Sin p. 681 682 Qualifications of those that sue for Grace p. 499 Gracious Souls find more joy in Gods way than in all Worldly things p. 83 They take occasions to employ themselves in holy things p. 931 932 Gratitude the bond of duty to the fallen creature p. 421 Grief at the violation of Gods Law a sign of true Zeal p. 854 348 Grief worldly causeth Death p. 590 It must not be smothered p. 158 Grieve not the spirit p. 1107 Groans of the Spirit distinguished from the eructations of
One hundred and Ninety SERMONS ON THE Hundred and Nineteenth PSALM PREACHED by the Late REVEREND and LEARNED Thomas Manton D. D. With a Perfect ALPHABETICAL TABLE Directing to the PRINCIPAL MATTERS Contained therein LUK. XXIV 44. All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me Hic Psalmus est tanto praestantior quanto prolixior Muis. LONDON Printed for T. P. c. and are to be Sold by Michael Hide Bookseller in Exon 1681. Thomas Manton D. D. R White sculpsit To the READER 'T IS the Honour of the Evangelical Ministry that it was principally instituted for the service of God not as he is the Governour of the Earth but the Lord of Heaven and to prepare men by holiness for his eternal Kingdom And 't is an excellent favour of God to his Ministers when their labours are eminently useful for this blessed end This singular grace and priviledge God was pleased to confer upon his faithful Servant Dr. Manton whose life was spent in the most precious work of converting souls to Christ and preparing them for the Coelestial Paradise and since his retiring from the world by death his soul now enjoying the blessed rest above yet he remains with us in what was most valuable of him his excellent Sermons the productions of his holy mind and heart and the Pen having a larger extent than the Tongue in communicating them may be more beneficial to the Church than before The following Sermons were preacht by him in his usual course of three times a week which I do not mention to lessen their worth but to shew how diligent and exact he was in the performance of his duty Indeed his ordinary Sermons considering the substantial matter clear order and vigorous full expressions may well pass for extraordinary I cannot but admire the foecundity and variety of his thoughts that the same things so often occurring in the verses of this Psalm yet by a judicious observing the different arguments and motives whereby the Psalmist enforces the same requests or some other circumstances every Sermon contains new conceptions and proper to the Text. Some few Verses were not handled by him I earnestly pray that those who shall read these Sermons may taste the sweetness of the Divine Truths open'd in them and may be transform'd into the spirit of David by an inward feeling of the affections and verifying in their own breasts the words of the Holy Prophet W. BATES Christian Reader IT is somewhat difficult not to applaud that excellency which has first approved it self to our judgment Hence is it that though this work needs it not I will so far gratifie my own affections and comply with obtaining custom as to acquaint thee that if thou hadst my eyes and taste thou must admire its beauty and confess its sweetness much more when thou shalt use thy own more discerning eye and judicious palate The Matter of these Sermons is Spiritual and speaks the Author one intimately acquainted with the secrets of wisdom He writes like one that knew the Psalmists heart and felt in his own the sanctifying power of what he wrote Their design is practice beginning with the understanding dealing with the affections but still driving on the advancement of Practical Holiness They come home and close to the Conscience first presenting us a glass wherein we may view the spots of our souls and then directing us to that fountain wherein we may wash them away They are of an Evangelical complexion abasing proud corrupt nature and advancing free and efficacious grace in the conversion of Sinners The Exhortations are powerful admirably suited to treat with Reasonable Creatures yet still supposing them to be the vehicle of the holy Spirit through which he communicates life and power to obey them The manner of handling is not inferiour to the dignity of the Matter so plain as to accommodate the most sublime Truths to the meanest spiritual capacity and yet so elevated as to approve it self to the most refined understanding He knew how to be succinct without obscurity and where the weight of the Argument required it to enlarge without nauseous prolixity He studied more to profit than please and yet an honest heart will then be best pleased when most profited He chose rather to speak appositely than elegantly and yet the judicious do account propriety the choicest elegancy He laboured more industriously to conceal his learning than some others to ostentate theirs and yet when he would most veil it the discernnig Reader cannot but discover it and rejoice to find such a mass such a treasure of useful learning couched under a well-studied and artificial plainness But let the Reader take a taste of let him concoct and digest these spiritual Discourses and he shall say with the Sabaean Queen It was a true report I heard in my own land but behold the one half was not told me Or with the men of Sychar Now we believe not because of thy saying but because we our selves have proved and experienced their delicacies As one taste of honey will more effectually commend its sweetness than the most elaborate Oratory Those Ancients that had seen the first Temple wept bitterly when they saw the foundation of the second laid And perhaps some pious souls who have sate with great delight under the Authors Ministerial shadow and have found his fruit sweet to their taste may secretly shed a tear that though they here meet with the same Divine Truths the same spiritual matter yet they want the living voice the grateful elocution the natural eloquence in which that heavenly matter dropt or rather flowed from his gracious lips but let the same consideration which quieted the spirits of those Jews of old satisfie theirs God can fill this house also with his Glory And though the second Edition of the Temple fall short of the former in the beauty and symmetry of the structure yet can the Spirit flow from the Press as well as the Pulpit with this advantage that they may here in safety read what with great danger they formerly heard I have admired and must recommend to the observation of the Reader the fruitfulness of the Authors holy invention accompanied with solid judgment in that whereas the coincidence of the matter in this Psalm might have superseded his labours in very many Verses yet without force or offering violence to the Sacred Text he has either from the connexion of one Verse with its predecessor or the harmony between the parts of the same Verse found out new matter to entertain his own meditation and his Readers expectation nor do I observe more than twelve Verses in this large Psalm wholly omitted if at least they may be said to be omitted whose subject matter is elsewhere copiously handled Had the Reverend Author design'd these Papers for publick view he could not have flattered himself in a cavilling age that he should escape
keeping a way Iosh. 1. 7. Turn not to the right hand or to the left A traveller is very careful to keep his way so when we are thus careful tender chary of Gods Commandments and Testimonies this is an argument of a blessed condition Thus we are to keep it in the heart 2 We are to observe it in practice Luk. 11. 28. Yea rather blessed are they that hear the word of God and keep it That is not only that hear it but do it Many have this word in their mind and memory but not in their lives Without this hearing is nothing liking knowing assent pretended affection is all in vain 1 Ioh. 2. 4. He that saith I know him and keeps not his commandments is a lyar and the truth is not in him Our actions are a better discovery of our thoughts than our words When we get a little knowledg and make a little profession we think we observe his commands but he is a lyar if he be not exact and walk close with God It is not enough to understand the Word to be able to talk and dispute of the Testimonies of God but to keep them It is not enough to assent to them that they are Gods Laws but they must be obeyed The Laws of earthly Princes are not obeyed as soon as believed to be the Kings Laws but when we are punctual to observe them This is to keep the Commandment of God it implies both exactness and perseverance Rev. 3. 8. Thou hast kept my word that is thou hast not apostatized as others have done And Prov. 6. 21. Keep thy fathers commandment and forsake not the Law of thy mother that is perseverance You see by the first note who are the blessed men they which own Gods Testimony in his Word and accordingly look upon it as a great charge and trust Christ hath reposed in them and given to them that they should keep his Law Now certainly these are blessed Why 1. They are blessed or cursed whom Christ in the last day will pronounce blessed or cursed Now in the last day to some he will say Come ye blessed of my father to others Go ye cursed and he hath told us before-hand that it is he that keepeth his Testimonies whom he will own in that day Mat. 7. 20 21 22. Many will come and challenge acquaintance with Christ Lord we have prophesied in thy name c. thou hast taught in our streets so it is in Luke but Christ will disown them I know you not depart from me ye workers of iniquity Many will pretend to be of Christs side take up the opinions of the Country wherein they live frequent Ordinances c. but because they kept not his Testimonies Christ will not own them When men are to be posed they count it a favour to know the questions aforehand God hath told us what will be the great evidence according to which he will proceed in the day of Judgment Have you kept my Testimonies he that keeps close to Gods Word will find acceptance 2. They are blessed for whom Christ mediateth Now Christ mediateth for those that keep his Word Ioh. 17. 6. They have kept thy word It is a grief to your Advocate when he cannot speak well of you in heaven But as soon as he seeth any fruits of obedience where they consult often with Gods testimony though they have many failings yet are careful as much as in them lyes then he goes to the Father and acquainteth him with it 3. Those that are taken into sweet fellowship and communion with God certainly they are in a blessed condition Those to whom God will be intimate and manifest himself in a way of gracious communion are blessed Now thus he doth to those that keep his testimonies If any man love me and keep my commandments my father will love him and we will make our abode with him The whole Trinity will come and dwell in his heart But now you must know there is a twofold keeping of Gods Testimonies Legal and Evangelical Legal keeping is in a way of perfect and absolute obedience without the least failing so none of us can be blessed Moses will accuse us there will be failings in the best But now Evangelical keeping that is a filial and sincere obedience is accepted and the imperfections Christ pardoneth If Gods pardon help us not we are for ever miserable The Apostles had many failings sometimes they manifested a weak faith sometimes hardness of heart sometimes passionateness when they met with disrespect Luke 9. yet Christ returns this general acknowledgment of them when he was pleading with his Father Holy Father they have kept thy word When the heart is sincere God will pass by our failings Iames 5. 11. Ye have heard of the patience of Iob I and of his impatience too his cursing the day of his birth but the Spirit of God puts a finger upon the scar and takes notice of what is good So long as we bewail sin seek remission of sin strive after perfection endeavour to keep close and be tender of a command though a naughty heart will carry us aside sometimes we keep the testimony of the Lord in a Gospel-sense Bewailing sin that owns the Law seeking pardon that owns the Gospel striving after perfection that argueth sincerity and uprightness Well then here is the discriminating note if we would know whether we come within the compass of David's blessed man if we have a dear and tender esteem of Gods testimonies when we would fain have them imprest upon our hearts and exprest in our lives and conversations They keep his testimonies The next now is 2. They seek him with the whole heart This is fitly subjoin'd to the former for a double reason partly because the end of Gods testimonies is to direct us how to seek after God to bring home the wandering creature to its center and place of rest partly because whoever keeps the commandments of God he will be forced to seek God for light and help Obedience doth not only qualifie us for communion with God but where it is regarded in good earnest necessitates us to look after it for we cannot come to God without God and therefore if we would keep his testimonies we must be seeking of God Well then Doct. 2. Those that would be blessed must make this their business sincerely to seek after God 1. Observe the act of duty they seek the Lord. 2. The manner of performance with the whole heart First What it is to seek the Lord 1. To seek the Lord presupposeth our want of God for no man seeks what he hath but for what he hath not All that are seeking are sensible of their want of God For instance when we begin to seek him at first it begins with a sound remorse and sense of our natural estrangement from him The first work and great care of returning-penitents is to enquire after God So long as men lye unconverted they are
keeping their Fathers command Ier. 35. Set pots before them c. no our Father hath forbidden us to drink wine Their Fathers were dead but ours is living will you that are sons renounce God and side with the Devils party and commit sin you to whom the Father hath shewed such love that you should be called his children Then 't is a wrong to Iesus Christ to his Merit to his Example To his Merit Christ came to take away sin and will you bind those cords the faster which Christ came to loosen Then you go about to defeat the purpose of his death and put your Redeemer to shame You seek to make void the great end for which Christ came which was to dissolve sin And besides you disparage the worth of the price he paid down you make the blood of Christ a cheap thing when you despise grace and holiness you make nothing of that which cost him so dear you lessen the greatness of his sufferings And it is a wrong to his Pattern You should be pure as Christ is pure 1 Joh. 1. 3. and v. 5. be righteous as he is righteous You should discover what a holy person Christ was by a conformity to him in your conversation Now will you dishonour him What a strange Christ will you hold forth to the world when his Name is upon you will you give way to sin and folly And it is a wrong to God the Spirit a grief to him His great and first work was to wash us from sin Tit. 3. 5. You forget that such a work was past upon your hearts and that you have been purged from your old sins when you return to them again 2 Pet. 1. 9. and his constant residence in the heart is to check the lusts of the flesh to prevent the actings of sin If ye through the Spirit mortifie the deeds of the body ye shall live Rom. 8. 13. therefore you go about to make void his personal operation Thus 't is a wrong to God 2. By an argument drawn from our selves it is very unsuitable to you We profess our selves to be regenerate and born of God 1 Joh. 3. 9. He that is born of God cannot sin It is not only contrary to thy duty but to thy nature as thou art a new creature It were monstrous for the egg of one creature to bring forth a brood of another kind for a Crow or a Kite to come from the Egg of a Hen It is as unnatural a production for a new-creature to sin therefore you that are born of God it is very uncomely and unsuitable Do not dishonour your high birth 3. Consider the nature of Sin if you give way to it it will encroach further Sins steal into the Throne insensibly and being habituated in us by long custom we cannot easily shake off the yoke or redeem our selves from their tyranny They go on from little to little and get strength by multiplied acts Therefore we should be very careful to avoid all sin The second part of the Caution is Beware of gross sins committed against light and conscience When we are tempted to sin say with Ioseph Gen. 39. 9. How can I do this wickedness and sin against God The more of deliberation and will there is in any action the sin is the fouler Consider foul sins are a blot that will stick long by us See 1 King 15. 5. it is said David walked in all the ways of the Lord and turned not aside from any thing that he commanded him all the days of his life save only in the matter of Uriah the Hittite Why there were many other things wherein David failed you read of his diffidence and distrust in God I shall one day perish by the hand of Saul We read of his dissimulation and feigning himself mad in the company of the Philistines We read of his injustice to Mephibosheth his fond affection to Absolom his indulgence to Amnon we read of his numbering the people which cost the lives of thousands all on a sudden all these are great failings but these are not taken notice of but the matter of Uriah left a scar and blot that was not easily washt off Thirdly Bewarē of continuance in sin How may we continue in sin In what sense Three things I shall take notice of in sin culpa reatus macula there 's the fault the guilt the blot and then we continue in sin when the fault the guilt or blot is continued upon us 1. The fault is continued when the acts of it are repeated when we fall into the same sin again and again Relapses are very dangerous as a bone often broken in the same place you are in danger of this before the breach be well made up between God and you as Lot doubling his Incest to venture once and again is very dangerous 2. The guilt doth continue upon a man till serious and solemn repentance till we sue out our pardon in the name of Christ. Though a man should forbear the act never commit it more yet unless he retracts it by a serious remorse and humbleth himself before God and sueth out his pardon in a repenting way the guilt continues If we confess he speaks to believers then sin is forgiven not otherwise 3. There 's the macula the blot by which the School-men understand an inclination to sin again the evil influence of the sin continueth until we use serious endeavours to mortifie the root of it When we have been foiled by any lust that lust must be more mortified For instance Ionah he repented for forsaking his call when he was cast into the Whale's belly but the sin broke out again because he did not mortifie the root what was that his pride So that it is not enough to bewail the sin but we must launce the sore and discover the root and core of it before all will be well A man may repent of the eruption of sin the former act but the inclination to sin again is not taken off Iudges 16. 2. Sampson loves a woman of Gaza and she had betray'd him but by carrying away the Gates of the City he saves his life possibly upon that experience he might repent of his folly and inordinate love to that woman I but the root remains therefore he falls in love with another woman with Delilah Therefore if you would do what is your duty you must look to the fault that that be not renewed the guilt that that be not continued by omission of repentance and that the blot also do not remain upon you by not searching to the root of the distemper the cause of that sin by which we have been foiled So much for the first part of the Text They do no iniquity The Second note is They walk in his ways This is the positive part not only avoiding of sin but practice of holiness is implyed Observe Doct. 2. It is not enough only to avoid evil but we must do good
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
begin to live upon our selves and our own stock and do not depend upon the free grace of God to carry us out in our work 3. When you go forth to any work or conflict without an actual renewing of your dependance upon God it 's a sign you lean upon the strength of your own resolutions or present frame of your heart The Ephraimites took it ill that Gideon would go to war and not call them into the field when they went out against the Enemy Iudges 8. 1. O may not God much more take it ill that we will go forth to grapple with the Devil and temptations and go about any business in our own strength Therefore still a sense of our weakness must be upon us that we may do all in the name of the Lord Iesus that is by help and assistance from him Col. 3. 17. 4. When we boast of our courage before we are called to a trial They that crack in their quarters do not always do most valiantly in the field Peter's boast Though all men should leave thee yet will not I came to very little And you know the story of Mr. Saunders in the Book of Martyrs Let not him that puts on his harness boast as he that puts it off A temptation will shew us how little service that grace will do us which we are proud of and boast of 2. To cure carnal confidence remember your work and your impediments 1. Consider your work A full view of duty will check our rash presumptions Can you deny your selves take up your Cross maintain and carry on a holy course to your lives end And 2. remember your impediments partly from a naughty heart you are to row against the stream of flesh and blood Satan will be sure to trouble you and will assault you again and again though he be never so fully foiled he will not give over the combate Luke 4. 13. He departed from Christ for a season he had a mind to try the other bout And the World will be your lett many discouragements and snares from the love and fear of it 1 Joh. 5. 3 4. He that loves God keeps his commandments and his commandments are not grievous and presently he saith And this is the victory that overcometh the world even our faith implying there is no keeping the commandments without victory over the world Now can you do all these things in your own strength The young man was forward in resolving in keeping the commandments but he went away sad for he had great possessions Mat. 19. 22. Therefore consider these things that you may flye to the Lord Jesus Doct. 3. Though we flye to Gods help yet sometimes God may withdraw and forsake us Here I shall speak of the kinds of desertion and then of the reasons First For the kinds take these distinctions 1. There is a real desertion and a seeming Christ may be out of sight and yet you not out of mind When the dam is abroad for meat the young brood in the Nest are not forgotten nor forsaken The child cryes as if the Mother was gone but she is but hidden or about other business Isa. 49. 14 15. Sion said The Lord hath forsaken me and my God hath forgotten me In the misgivings of our hearts we think God hath cast off all care and all thought of us But God's affectionate answer sheweth that all this was but a fond surmise Can a woman forget her sucking-child c. So Psal. 31. 22. I said in my haste I am cut off before thine eyes nevertheless thou heardest the voice of my supplications when I cryed unto thee We are never more in Gods heart many times than when we think he hath quite cast us off Surely when the heart is drawn after him he is not wholly gone We often mistake Gods dispensations when he is preparing for us more ample relief and emptying us of all carnal dependance we judg that that 's a forsaking as Psal. 94. 18. When I said My foot slippeth thy mercy O Lord held me up Sometimes in point of comfort we are at a loss and fill'd with distractions and troubles and all is that God may come in for our relief So in point of grace 2 Cor. 1. When I am weak then I am strong There is also a real desertion for God grants his people are forsaken sometimes Though I have forsaken you for a little moment Isa. 54. 7 8. And Christ that could not be mistaken complaineth of it and the Saints feel it to their bitter cost 2. There 's internal and external desertion Internal is with respect to the withdrawings of the Spirit Psal. 51. 11. Take not thy holy Spirit from me Now external desertion is in point of Affliction when God leaves us under sharp crosses in his wise Providence These must be distinguished sometimes they are asunder sometimes together And when they are together God may return as to our inward comfort and support yet not for our deliverance Ps. 1 38. 3. In the day when I cryed thou answeredst me and strengthnedst me with strength in my soul. David was in great straits and God affords him soul-relief that was all the answer he could get then support and strength to bear the troubles but not deliverance from the affliction Sometimes the ebb of outward comfort doth make way for a greater tide and influx of inward comfort 2 Cor. 1. 5. As the sufferings of Christ abound in us so our consolation also aboundeth by Christ. Cordials are for a fainting time When children are sick and weakly we treat them with the more indulgence God may return and may never less forsake us inwardly than when he doth forsake us outwardly 2 Cor. 4. 16. Though our outward man perish yet the inward man is renewed day by day God makes sickly bodies make way for the health of the soul and an aking head for a better heart When he seems to cast us off in point of our external condition it is to draw us into a more inward communion with himself that we might receive greater supplies of his grace 3. There 's a desertion as to Comfort and a desertion as to Grace The children of God may sometimes lose the feelings of Gods love Psal. 77. 1 2 3. My soul refused to be comforted I remembred God and was troubled My spirit was overwhelmed O what a word was that remembring of God revives the heart but to think of God and to think of his loss that was his great trouble Yet all this while God may hold communion in point of grace Psal. 73. 23. Nevertheless I am continually with thee thou hast holden me by my right hand He had been under a conflict lost his comfort yet he acknowledgeth supports God held him in his right hand Trouble and discomfort hath its use want of comfort makes way many times for increase of grace and therefore though a man may be deserted as to comfort yet he may have a
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
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
spiritual light else they shall have no favour and relish Can sense which is the light of Beasts trace the workings or the flights of Reason Can you see a Soul or an Angel by the light of a candle there is no proportion between them So can a natural man receive the things of the Spirit he receives them not why because spiritual things must be spiritually discerned 2. There is not only blindness but obstinacy and prejudice When we come to judg by sense and reason the whole business of Christianity seems to be a foolish thing to a carnal heart To give up our selves to God and all our Interest and to wait upon the reversion of a happiness in another world which is doubtful whether there will be any such thing or no is a folly to him To deny present lusts and interests to be much in prayer and be often in communion with God is esteemed a like folly When the Apostle came to preach the Gospel to the Wits at Athens they scoffed at him they entertained his Doctrine as fire is entertained in wet wood with hissing and scorn To do all and suffer all and that upon the account of a happiness to come to a carnal heart this is but a fancy and a meer imagination 3. As blind and obstinate so we are apt to abuse truth Carnal hearts turn all to a carnal purpose As Spiders assimilate and turn all they suck into their own substance so doth a carnal heart turn all even the Counsels and Comforts of the word to a carnal purpose Or as the Sea whatever comes into it the sweet Rivers and droppings of the clouds turns all into salt water Hos. 14. 9. Who is wise and he shall understand these things prudent and he shall know them but the transgressors shall stumble therein As right excellent and as notable as the doctrines of the word are yet a carnal heart finds matter in them to stumble at he picks that which is an occasion of ruine and eternal perdition from the Scripture therefore the Apostle saith Eph. 4. 21. If ye have learned of him as the truth is in Iesus We are never right and truth never works as to regeneration but it 's only fuel for our lusts until we have learned it as it is in Jesus Carnal men undo themselves by their own apprehensions of the truths of God Luther calls some Promises bloody Promises because of the mistakes of carnal men by their perverse application Therefore that we may maintain an awe of God in our soul we need to be taught of God 4. We are apt to abuse our knowledg Saving-knowledg makes us more humble but carnal knowledg more proud Where it is in gift rather than in grace there men are puft up The more we know God or our selves by a divine light the more humble we shall be Jer. 31. 18 19. When I was instructed I smote upon my thigh I was ashamed even confounded because I did bear the reproach of my youth The more light we have from God the more we look into a vile heart When Adam's eyes were opened he runs into the bushes he was ashamed So when God opens the eyes and teacheth a Christian this makes him more humble 5. There needs Gods teaching because we are so apt to forsake when we have known the things of God Psal. 119. 21. The proud do err from thy commandments What 's the reason David was so stedfast in the truth he did not take it up from the teachings of man but from the teachings of God When a man leads us into any truth another man may lead us out again But now when God hath taught us and imprest a truth upon the heart then it is durable What 's the reason believers are not as fickle as others and not led away by the impure Gnosticks and like those Libertines now among us 1 Joh. 2. 20. Ye have an unction from the holy One and ye know all things They had an unction which came down from Jesus Christ upon their hearts and then a man is not led away by every fancy but begins to grow stable in spirit 6. We cannot tell how to master our Corruptions nor restore reason to its Dominion again 'T is not enough to bring light into the soul but we must have power and efficacy or true conversion will not follow Man's reason was to govern his actions Now all literal instruction is weak like a March-Sun which draweth up the vapours but cannot scatter them it can discover sins but cannot quell them Rom. 7. 19. When the commandment came sin revived and I died He could not tell how to bridle his lusts he found them more outrageous The good that I would do I do not and the evil which I would not that I do Thirdly The Benefit and Utility of Gods teaching When God teacheth truth cometh upon us with more conviction and demonstration 1 Cor. 2. 6. and so hath a greater awe and soveraignty Those that have made any trial can judg between being taught of God and men Those that are taught of men the charms of Rhetorick may sometimes stir up some loose affection but it doth soon vanish and wear away again but the work of God makes deep impression upon the soul and truths are then more affective Man's knowledg is sapless dry and unsavoury 2 Pet. 1. 8. For if these things be in you and abound they make you that ye shall neither be barren nor unfruitful in the knowledg of our Lord Iesus Christ. There may be an empty belief and a naked and unactive apprehension of Christ which stirs up no affection but the light which comes from God enters upon the heart Prov. 2. 10. it affects the whole soul. It doth not only stay in the fancy float in the brain but affect the heart And then it is renewing Man's light may make us more learned but God's light more holy We are changed by beholding the glory of God into the same Image 2 Cor. 3. 18. SERMON XIV PSAL. CXIX 13. With my lips have I declared all the judgments of thy mouth FOR the coherence of these words you may refer them either to the 11th or 12th Verse If to the 11th Verse there he speaks of hiding the word in his heart and now it breaks out in his tongue First it must be in the heart and next in the tongue First in the heart It is but hypocrisie to be speaking and talking of good things when we have not been refreshed and warmed by them our selves Christianity is not a Religion to talk of but to live by There are many rotten-hearted hypocrites that are all talkers like the Moon dark in themselves whatever light they give out to others or like Negroes that dig in rich Mines and bring up gold for others when themselves are poor The power of grace in the heart is a good foundation for grace in the lips This is the method and order wherein David expresseth it I
we can bring our knowledg to act and have it for our use upon all occasions it urgeth us to practice Jam. 1. 25. Being not a forgetful hearer but a doer Most of our sins are sins of forgetfulness and incogitancy Peter would never have been so bold and daring and done what he did if he had remembred Christs prediction The Text saith Luk. 22. 61. When he remembred he wept bitterly A bad memory is the occasion of much mischief to the soul. When we do not call Truths to mind in their season and when fit occasion and opportunity is offered Memory is an handmaid to Understanding and Conscience and keeps Truths and brings them forth when called for USE is to press us to Caution Let us not forget the Word Helps to memory are 1. Attention Men remember what they heed and regard Prov. 4. 21. Attend to my sayings keep them in the midst of thy heart Where there is attention there will be retention Oh lay up truths with much earnestness and care Sensitive memory is seated in the hinder part of the head as one would say in a Chamber backward from the noise of the street Now oh lay up Truth safe and lay it out when ever you have need But Rational memory lyeth near the Understanding and Conscience in the midst of thine heart Reverence in the admission of the word helps us in the keeping of it Heb. 2. 1. Let us take heed to the things which we have heard lest at any time they slip from us If we did receive it with more heed we would retain it with more constancy lay them up keep them choicely 2. Affection that is a great friend to memory VVhat we esteem most we best remember Omnia quae curant senes meminerunt An old man will not forget where he laid his bag of gold Delight and Love will renew and revive the object upon our thoughts Here in the Text we have this Truth asserted I will delight my self in thy statutes I will not forget thy word Affection to Truths cometh from the application In a publick Edict a man will be sure to carry away what is proper to his case 3. Meditation We must be often viewing and meditating of what we have laid up in the memory It availeth not to the health of the body to eat much but to digest what is eaten Tumultuary reading and hearing without Meditation is like greedy swallowing much meat When little is thought on it doth not turn to profit This concocteth and digesteth what we have heard The more a thing is revolved in the mind the deeper impression it maketh 4. Beware of inuring the mind to vain thoughts for this distracts it and hindereth the impression of things upon it The face is not seen in running-waters nor can things be written in the memory unless the mind be close and fixed Lead is capable of engraving because it is firm and solid but Quicksilver because it is fluid will not admit it An inconsistent wandering mind reapeth little fruit from what is read or heard 5. Order is an help to memory Heads of Doctrine are as Cells wherein to bestow all things that are heard from the word He that is well instructed in the Principles of Religion will most easily and firmly remember Divine Truths Methodus est catena memoriae to link Truths one to another that we may consider them in their proportion 6. Get a lively sense of what you hear or read and you will remember it by a good token Psal. 119. 93. I will never forget thy precepts for by them thou hast quickned me They that are quickned by a Sermon will never forget such a Sermon 7. Holy Conference the speaking often of good things keeps them in the heart and the keeping of them there causeth us to speak to those that are about us 8. Get the memory sanctified as well as other faculties and pray for the Spirit for that faculty is corrupted as well as others SERMON XVIII PSAL. CXIX 17. Deal bountifully with thy servant that I may live and keep thy word IN the former part we heard of the virtue and excellency of the word and therefore how much the Saints desire to understand it meditate of it speak of it and transfer it into their practice Now whosoever will resolve upon such a course will necessarily be put upon prayer for mark how David's purposes and prayers are intermingled I will and I will and then presently prayeth again Deal bountifully with thy servant that I may live and keep thy word In this request observe 1. It is generally expressed together with his own relation to God Deal bountifully with thy servant 2. It is particularly explain'd wherein he would have this bounty expressed 1. In the prorogation of his life that I may live 2. In the continuance of his grace And keep thy word The one in order to the other David doth not simply pray for life but in order to such an end and the general request concerneth both parts yea rather the latter than the former That whilst I live I may keep thy word as counting that to be the greatest benefit or argument of Gods bounty to have an heart framed to the obedience of his will I might observe many things as 1. What a great honour it is to be Gods servant David a great King giveth himself this title Thy servant And Constantine counted it a greater honour to be a Christian than to be Head of the Empire 2. That all we have or expect cometh from Gods bounty to us So doth David express himself Deal bountifully with thy servant as intimating not only the measure but the rise and source of what he expected from God 3. That among all the benefits which we expect from the bounty of God this is one of the greatest To have an heart to keep his word 4. Gods word must not only be understood but obeyed for this is the meaning of keeping the word Joh. 14. 21. He that hath my commandments and keepeth them c. hath implyeth knowledg we must have them before we can keep them but when we have them we must keep them and do what we know But omitting all these points which will be more fitly discussed elsewhere I shall only point out two Lessons 1. The Cause of life and that is Gods Bounty 2. The End and Scope of Life Gods Service 1. The Cause of life Deal bountifully with thy servant that I may live Observe The prorogation of our lives is not the fruit of our merits but the free grace of God 1. Long life is in it self a blessing and so promised though more in the Old Testament than in the New when Eternity was more sparingly revealed That it is promised as a blessing is evident Prov. 28. 16. He that hateth covetousness shall prolong his days And in the fifth Commandment Exod. 20. 12. That thy days may be long in the land of the living So Psal. 91.
acts of Duty but by every act of Mercy what 's the argument he urgeth for Sion Zech. 3. 2. Is not this a brand pluckt out of the fire The Lord rebuke thee Satan Have not I delivered Sion and shall I suffer that to be destroyed which I have delivered the Lord urgeth his own mercy and his former kindness USE To quicken us not to grow weary of dealing with God Let us go often to God Men think it an uncivil importunity to require to do more when they have done already Solomon gives us that advice Prov. 25. 17. Withdraw thy foot from thy neighbours house lest he be weary of thee and so hate thee men waste by giving but God doth not when you have been with him and he hath done liberally for you yet he upbraids you not God that hath vouchsafed Grace you may desire the continuance of his Grace and to crown his own Grace II. Secondly Observe the mercy which he asks is Gods help in a course of holiness namely to walk worthy of the mercy Doct. 2. They that upon declaring their ways have found mercy with God their care should be to walk worthy of the mercy The Lord hath heard me what then teach me thy statutes So Psal 85. 8. The Lord will speak peace to his people but let them no more return unto folly Mark when God hath spoken peace when they have an answer of peace after you have prayed to God take heed of turning to folly do not lose the favour you have got walk more holily and more worthy of such a mercy Mat. 6. 12. forgive us our sins what then lead us not into temptation Upon supposition the Lord hath forgiven us our sins O let us not sin again Many would invite God to favour their ways when they have no respect to his ways which is in effect to make God a servant to our Lust but if you would have mercy from the Lord beg that you might walk worthy of the mercy The Children of God should do so upon a double ground in point of Prudence and Thankfulness In point of Prudence as they have smarted under their former folly and in point of Thankfulness as they have tasted the Lords Grace in his answer 1. When you have declared your way with brokenness and bitterness of heart you have experience of the evil of sin and when you know how bitter it is by sound remorse it is folly to return to it again Ioshua 22. 17. mark the reason Is the iniquitie of Peor too little for us from which we are not cleansed unto this day Our former sense of the evil of sin when declaring it should be a restraint to us else your cure is in vain A man that is recovered out of a deep disease is willing to escape the like again or as Christ said to the man that had an infirmity 38 years Go thy way sin no more lest a worse thing happen unto thee When a man hath had the bitter sense of the fruit of sin this will make him more cautious for the future they are foolish children that remember beating no longer than it smarts when they are scarce yet whole of the old wound Though God hath taken out the sting of the sin and granted us comfort yet remember your former smart that you may not fall into it again 2. Out of Thankfulness for Gods gracious answer Every answer of Grace leaves an obligation upon the sinner that he may not offend God again See what a holy argument is used Ezra 8. 13. Should we after such a deliverance as this break thy Commandment will you again relapse So Luke 7. 47. for her sins are forgiven her therefore she loved much Grace melts the heart When a man hath received much mercy from God his heart his wrought out into thankfulness and the more they have been in sin the more will they be in godliness when once they have tasted the sweetness of pardon and had an answer of Grace from God Thirdly Note They that would steer their course according to Gods holy Will had need of the conduct and assistance of his holy Spirit for he goes to God Lord teach me thy statutes Psal. 25. 4. Shew me thy ways O Lord teach me thy paths And Psal. 27. 11. Teach me thy way O Lord and lead me in a plain path because of mine enemies And Psal. 86. 11. Teach me thy way O Lord I will walk in thy truth unite my heart to fear thy name These places shew that he addrest himself to God that he might not follow any sinful course in the time of trouble and temptations that he might not dishonour God SERMON XXVIII PSALM CXIX 27. Make me to understand the way of thy precepts so shall I talk of thy wondrous works IN the former Verses the man of God layeth forth his calamitous condition and beggeth comfort and audience not meerly to prosper his affairs but to better his heart Many will invite God to favour their ways when they have no respect to his ways which in effect is to make him a servant to their lusts But David's chiefest care was about Duty rather than Success therefore he desireth God to direct him how to walk in the way of his precepts his heart was much upon that In the close of the former Verse he had said Teach me thy statutes And here again Make me to understand the way of thy precepts c. In the words there is 1. A Request 2. An Argument Wherein is intimated 1. The fruit of Divine Illumination He should thereby see his wondrous works 2. His duty thereupon Then will I talk of them The word signifieth also to meditate Sept I will exercise my self It should be his delight to think and speak of the admirable goodness of God and the divine excellencies of his word and the pleasures that result from the practice of it 3. He intimateth the sincerity of his desire propounding this as his end That I may talk that I may be useful and edifying in my converse with others 1. The first thing that I shall observe is That David doth so often beg again and again for understanding Doct. That a sound and saving knowledg of the Truths of the Gospel is such a blessing as the children and people of God think they can never enough ask of him We have abundant proof of it in so much of this Psalm as we have already gone over 1. What is a sound saving knowledg 1. Such as doth establish the heart against all delusions and keepeth us on Truth 's side Many have some scraps of knowledg loose and uncertain motions but they are not setled and grounded in the Truth and therefore the unlearned and unstable are joyned together 2 Pet. 3. 16. Which they that are unlearned and unstable wrest as they do also the other Scriptures to their own destruction Unskilful and unsetled Christians lye open to every fancy they have not such a stock
he hath begun Phil. 1. 16. The Apostle most notably sets it forth 1 Pet. 5. 10. The God of all grace make you perfect stablish strengthen settle you All these words concern the habit or the seed of grace in the soul and to shew Gods concurrence towards our preservation in the spiritual state he useth these words Make you perfect that notes the addition of degrees that are yet wanting stablish you that notes defending that grace which is already planted in the heart from temptation and dangers and strengthen you that is give you power for action or ability for working and settle you that is to fasten the root more and more All may be represented in a Tree look as a Tree grown downward in the root is defended from the nipping of the weather and stablisht and strengthned against injuries from beasts and being fill'd with sap springs forth and becomes fruitful so the Lord settle you c. 3. There 's a concurrence of God to the act Grace in habit is not enough but it must be actuated and directed About the act there are two things The Holy Spirit actuates the grace that is implanted draws it forth into exercise so it is said Phil. 2. 13. It is God that worketh in you both to will and to do that is he does apply that grace in our heart set it awork and then there 's a directing or regulation of the soul to action 2 Thes. 3. 5. The Lord direct your hearts into the love of God c. Thus God plants grace in the heart by preventing us with his mercy and loving-kindness taking us into favour then he doth stablish us and perfect it root it in the soul more and more Then as to the act he doth excite and strengthen us Secondly The uses for which we have this strength from God It serves for three Uses for doing for suffering and for conflicting to bear us out in conflict as our necessities are many so must our strength be 1. Strength to perform duties Weariness and uncomfortableness will soon fall upon our hearts and we shall hang off from God if the Lord doth not put forth a new force and a new quickning upon our hearts therefore the Spouse saith Cant. 1. 4. Draw me and we will run after thee And here in this Psalm When the Lord shall enlarge my heart I will run the ways of his commandments If we would be carried on with any fervour and motion towards God we must go forth in the strength of God The soul is a tender thing and soon discomposed When we think to go forth and shake our selves as at other times as Sampson we shall find fetters and restraints upon our soul. Therefore God's work must ever be done in God's strength 2. Strength for bearing of burdens with patience that we may not faint under them Col. 1. 11. Strengthned with all might according to his glorious power unto all patience and long-suffering with joyfulness That we may not faint under our affliction Prov. 24. 10. If thou faint in the day of adversity thy strength is small God's children before they go to Heaven will have their tryals they will have many burdens upon them Heb. 6. 12. Be ye followers of them who through faith and patience inherit the promises There needs not only faith but patience There will be trouble Now a heavy burden need have good shoulders We pray for strength that we may break through difficulties and afflictions that we meet in our passage to heaven 3. Strength for conflicts that we may break through temptations A Christian is not only to use the Trowel but the Sword We cannot think to discharge duties or bear afflictions without a battel and conflict therefore we need the strength of the Lord's grace to carry us through Satan is the great enemy with whom we conflict he is the manager of the temptation This is the course of it the World is the bait the Flesh is the Traitor that works within men which gives advantage to Satan the Devil lyeth hidden and by worldly things seeks to draw off our hearts from God Now we are assaulted on every side sometimes by the pleasures of the world sometimes by the frowns and crosses of it so that a Christian needs to be fit for all conditions Phil. 4. 13. I can do all things through Christ that strengthneth me for every way will the Devil be inticing us to sin Now these Conflicts are either solicitations to sin or tend to weaken our comfort and in both respects we must have strength from God Satan's first temptation is to draw us to sin if he cannot weaken grace then to disturb our comfort if not to deny God yet that we may suspect our own estate and therefore he follows us with blasphemies and other temptations until he hath made our lives wearisome till we call our condition into question and therefore as grace is strengthned so is comfort Neh. 8. 11. The joy of the Lord is your strength Thus I have shew'd what is this spiritual strength and what we beg of God when we say Strengthen me And how this is given out in what manner God conveyeth this strength to the soul how sutable to our nature to our temper to our employment Thirdly How God is concerned in it David goes to God for this benefit Lord strengthen me From first to last he doth all We do not stand by the stability of our own resolutions nor stand by the stability of gracious habits in our selves unless the Lord supply new strength Not by the stability of our own resolutions for these will soon fail for David was under a resolution to keep close to God yet he saith My feet had well nigh slipt what upheld him Thy right hand upheld me I was mightily shaken all purposes of holding on of godliness were even gone but I am continually with thee Neither is it the stability of gracious habits in themselves for of themselves they are poor vanishing things faith love and fear of God of themselves will soon vanish Rev. 3. 2. Be watchful strengthen the things which remain that are ready to dye These are ready to dye therefore are only maintained by a renewed strength from God It is the power of God that is engaged in our preservation I might shew in what order we have this from God we are not only kept in general by the power of God through faith unto salvation 1 Pet. 1. 5. but all the persons work The Father his act is Judicial Eph. 3. 14. I bow my knees unto the Father of our Lord Iesus Christ that he would grant you to be strengthned with might in the inner man He issueth the grant that such souls coming in Christ's name and petitioning relief should obtain it And God the Son hath bought this strength for us and he intercedes for constant supply and therefore it is said Phil. 4. 13. I can do all things through Christ. Christ puts in
strength that is he observes all our temptations our conflicts how weak we are and he intercedes with God night and day he stands at God's right hand to get out this strength and the Holy Ghost applies it to our heart in the Ordinances for so it is said Eph. 3. 16. To be strengthned with might by his Spirit in the inner man USE To press us to be dealing with God for this strength what shall we do 1. Be weak in your own sense and feeling The way to be strong is to be weak 2 Cor. 12. 10. When I am weak then am I strong The Bucket if we would have it fill'd with the Ocean must first be empty Saith Austin Nemo erit à Deo firmus nisi qui seipsum sentit infirmum God strengthneth those that are weak in their own feeling and sense of their own nothingness Heb. 11. 34. Out of weakness they were made strong out of weakness felt and apprehended 2. There must be a full reliance upon God's strength alone Psal. 71. 16. I will go forth in the strength of the Lord God And Eph. 6. 10. Be strong in the Lord and in the power of his might And 2 Tim. 2. 5. Be strong in the grace that is in Christ Iesus Whatever is in God and in Christ is for our use it is forth-coming for our encouragement and help We have firm grounds for this reliance the infinite power of God and the merit of Christ which is of infinite value What cannot the power of God do the strength of God is ingaged for our relief and succour 3. Use the power that you have and then it will be increased upon you The right arm is bigger than the left why because of Exercise it 's fuller of spirits and strength To him that hath shall be given Mat. 13. 12. and he shall have abundance The more we exercise grace the more we shall have of it Prov. 10. 29. The way of the Lord is strength to the upright The more we walk with God the more strength 4. Use the means for they that wait upon the Lord shall renew their strength Isa. 40. 31. Because God doth all O it 's the greatest engagement that can be to wait upon God in the use of means that we may draw out treasures of grace in Gods way Phil. 2. 12. Work out your salvation for it is God that worketh in you c. See that you keep not off from God why for he doth all 5. Avoid sin that lets out your strength as bleeding lets out the spirits of the body When you grieve the Spirit of Christ which is to strengthen you you cast away your strength from you Let us then wait upon God for help for when all things fail God faileth not II. I now come to the Argument Strengthen me according to thy word Gods word binds him to relieve his people in distress There are two promises one is 1 Cor. 10. 13. God will not suffer you to be tempted above that ye are able A good man would not over-burden his beast certainly the gracious God will not suffer temptations to lye upon us above measure Another promise is in Isa. 57. 15 16 17. To revive the spirit of the humble and to revive the heart of the contrite ones He hath promised comfort and relief to poor broken-hearted sinners you are called by name in the promise it is spoken to people in your case Again Upon such a word and promise of God is Davids prayer grounded A Prayer grounded upon a promise is like to prevail you may put an humble challenge upon God plead his Word to him It is strange fire else you put in the censer when you beg that which God never undertook to grant David often saith according to thy word Again The word of God is the only cure and relief for a fainting soul. When David was languishing away under deep sorrow then Lord thy word did bring strength 1. This is the proper cure Natural means cannot be a remedy to a spiritual distemper no more than a fine suit of apparel to a sick man or a posy of flowers to a condemned man Natural comforts carry no proportion with a spiritual disease nothing but grace pardon strength and acceptance from God can remove it They that seek to quench their sorrows in excess and merry company take a bruitish remedy for soul-diseases Oh foolish creatures that think to sport away or drink down their troubles it is as foolish a course as to think that to sew up a rent in the garment will cure a wound in their body And 2. it is an universal cure we have from the word life comfort strength It is the word that must guide us and keep us from fainting quicken us and keep us from dying This is a full remedy in conjunction with the power of God and makes the sore joyful in the midst of outward troubles Psal. 56. 10. I will rejoyce in God because of his word Lastly This word must be applied to the conscience by God himself Strengthen thou me according to thy word He goes to God that he would apply his word that it might be for his strength for we can neither apprehend nor apply it further than we receive grace from God The word is Gods instrument and worketh not without the principal Agent SERMON XXX PSALM CXIX 29. Remove from me the way of lying and grant me thy Law graciously THERE are two Parts of Christianity destructive and adstructive the destructive part consists in a removing of sin the adstructive part makes way for the Plantation of Grace there 's eschewing evil and doing good We are carried on in a forward earnestness in the way of sin but there 's a great backwardness and restraint upon our hearts as to that which is good The one is necessary to the other we must come out of the ways of sin before we can walk in the ways of God In this prayer David respects both 1. In the first he instanceth in one sin the way of lying not only lying but the way of lying as being conscious to himself of his too often sinning in this kind Now he would not have this setled into a course or way therefore he beggeth remove it the guilt the fault of it 2. As to the adstructive part for the regulating of his conversation he begs the favour and grant of the Law and that upon terms of grace David had ever the book of the Law for every King of Israel was to have it always by him and the Rabbies say written with his own hand But grant me thy law graciously that is he desires he might have it not only written by him but upon him to have it imprinted upon his heart that he might have a heart to observe and keep it That 's the blessing he begs for the Law and this is begged graciously or upon terms of grace meerly according to thine own favour and good pleasure
it is done away this David might intend But rather in a way of sanctification when the fault or blot is done away This is mainly intended as appears by the Antithesis or opposite request and grant me thy Law graciously that is let it be imprest upon my heart that such a temptation may be prevented for the future Let me observe Doct. That lying especially a way or course of lying should be far from Gods people David begs the removal of it as most inconsistent with the temper and sincerity of a Child of God Examine 1. What is lying 2. Upon what grounds this should be far from a Child of God First What is lying Answ. Lying is when men wittingly and willingly and with purpose to deceive signifie that which is false by gestures actions but especially by words The matter of a lye is a falsehood but the formality of it is with an intention to deceive therefore a falsehood is one thing a lye another then we lye when we not only do or speak falsely but knowingly and with purpose to deceive Now this may be done by gestures as when a scorner counterfeiteth the posture of one that is praying or as when David feigned himself to be distracted scrabling upon the doors of the gate spitting upon his beard 1 Kings 21. 1. and in the Pagan story Iunius Brutus was taxed for reigning himself a fool to save himself from Tarquin Aquinas saith Gestures are a sign by which we discover our minds But because these are but imperfect signs and speech is the usual instrument of Commerce therefore in words do we usually vent this sin Now in our words we are said to lye two ways Assertorily or Promissorily 1. Assertorily in a matter past or present when one speaketh that as false which he knoweth to be true and that as true which he knoweth to be false which is called speaking with a double heart in Scripture Psal. 12. 2. with a heart and a heart that is when we have one heart to furnish the tongue with what is false and another heart to conceive of the matter as it is An instance of this falsehood in our assertions or untrue relating of things done is Ananias and Saphira who brought part of the money for which he sold his posâ—…ion instead of the whole therefore Acts 5. 3. Why hath Satan filled thy heart to lye unto the Holy Ghost in keeping back part of the price It was a lye because there was a false assertion in saying that it was the whole and it was a lye to the Holy Ghost partly as being pretended to be done by his motion when they were acted by Satan counterfeiting spiritual actions or a lye against the Holy Ghost because the Holy Ghost being last in order of the persons is fitly represented as conscious to our ways and the workings of our hearts it is in condescension to us because it is most conceivable to us to reflect upon him as knowing our hearts and all the workings of our souls Rom. 9. 1. I say the truth in Christ I lye not my conscience also bearing me witness in the Holy Ghost and when the Psalmist speaks of hiding himself from God he saith Whither shall I flee from thy spirit Psal. 139. 7. Or else a lye to the Holy Ghost because of his presidency and superintendency over Church-affairs Acts 13. 2. The Holy Ghost said Separate me Barnabas and Saul for the work whereunto I have called them and Acts 20. 28. Take heed to the flock over which the holy Ghost hath made you overseers Now because this was an Ecclesiastical or Church-case therefore they are said to lye to the Holy Ghost as one that is to supply Christs place It was not the sin against the Holy Ghost but a lye against the Holy Ghost 2. Promissorily we lye when we promise things we mean not to perform This is a great sin Paul spent the great part of a Chapter to excuse himself because he was necessitated by Providence to break promise of coming to Corinth 1 Cor. 5. 16 17 18. It was grievous to him that he should seem to use lightness and not make good his word though he were hindred by the Providence of God vain and empty promises wherein we make a great shew of kindness to others without any intent to perform is a great sin Prov. 19. 22. The desire of a man is his kindness and a poor man is better than a lyar What 's the meaning some read it that which is desired of a man is kindness you come to a man in power and great place and beg his favour in such a business and request and they are too apt to promise you I but a poor man is better than a lyar you shall find among these great men very little faith The desire of a man is his kindness or that which a man should do in a great and high condition is to shew you kindness But now many that covet the praise and reputation of it are very forward in promises but fail in performance therefore a poor man that loves you and is an honest neighbour and will do his best is a surer friend and a thousand times better than such lying great men that only give you good words and sprinkle you with Court holy Water Now there 's a lying to men and a lying to God First A lying to God which is the worst sort because it argues Unbelief and Atheism low thoughts of God as if he were not Omniscient did not know the heart and try the reins How do we lye to God Partly when we put him off with a false appearance and make a shew of what is not in the heart as if he would be deceived with outsides and vain pretences So Hosea 11. 12. it is said Ephraim compasseth me about with lies and the house of Iudah with deceit God can see through and through all fair shews and will not be mocked We are said to lie to God when we perform not those professions and promises which we made in a time of trouble O when chastnings are upon us then the vows of God are upon us Men think they mean as they speak they are not conscious of the secresie of their hearts Psal. 78. 36. They flattered me with their mouth and they lied unto me with their tongues Their hearts were not sincerely set against sin whatever professions of repentance they made When there 's a restraint upon our corruptions then we think our selves hearty and serious because moved a little towards God Moral integrity is when we intend not to deceive but there was no supernatural sincerity to perform as the event shewed They were only the fruit of the present pang therefore it was said they lyed unto him with their tongue So Ezek. 24. 12. She hath wearied her self with lyes and her scum went not forth out of her speaking of her promises when the pot was over the fire there seemed to be offers
were many false Gods worshipped The controversie about Religion mainly lay at first between the Iews and the Pagans the Pagans had their Gods and the Jews had the Lord God of Israel the only true God Yea among the Pagans themselves there was a great diversity every man will walk and sometimes a hot contention and many times there were hot contests which was the better God the Leek or the Garlick When Religion which restrains our passions is made the fuel of them and instead of a Judg becomes a party men give themselves up headlong to all manner of bitter zeal and strife and persuasion of truth and right which doth calm men in other differences are here inflamed by that bitter zeal every one hath for his God his service and party and the difference is greater especially between the two dissenting parties that come nearest to one another We read afterward when this difference â—…y more closely between the Iews and the Samaritans and Christ decides that Salvation was of the Iews The Iews were certainly the better party John 4. 20. Our father 's worshipped in this mountain and ye say that in Ierusalem is the place where men ought to worship Mount Sion or Mount Gerizim which was the Temple of the true God one or the other Then we read afterward among the Iews themselves in their private sects who were very keen against each other Pharisees and Sadducees and Paul though an Enemy to them both and was looked upon as a common adversary yet they had rather joyn with him than among themselves Acts 23. 8 9. Afterward you find the scene of Contention lay between the Iews and Christians Acts 14. 4. But the multitude of the city was divided and part held with the Iews and part with the Apostles There it grew into an open contest and quarrel And then between the Christians and the Pagans which was the occasion of that uproar at Ephesus Acts 19. I and after Religion had gotten ground and the way of truth had prevailed in the world then the difference lay betwixt Christians themselves yea while Religion was but getting up between the followers of the Apostles and the School and Sect of Simon Magus those impure Libertines and Gnosticks who went out of them because they were not of them 1 Iohn 2. 19. And afterwards in the Church-story we read of the Contentions between the Catholicks and the Arians the Catholicks and the Pelagians the Catholicks and the Donatists and other Sects And now last of all in the dregs of time between the Protestants and the Papists that setled party with whom the Church of God is now in suit As the rod of Aaron did devour the rods of the Inchanters so the word of God which is the rod of his strength doth and will in time eat up and consume all untruths whatsoever but for a great while the contests may be very hot and sharp Yea among those that profess a reformed Christianity there are the Lutherans and the Calvinists And nearer to us I will not so much as mention those invidious names and flags of defiance which are set up under which different parties do encamp at home Thus there ever have been and will be contests about Religion and disputes about the way of truth yea different opinions in the Church and among Christians themselves about divine truths revealed in the Scripture The Lord permits this in his holy and righteous Providence that the godly may be stirred up more to embrace truth upon Evidence with more affection that they may more encourage and strengthen themselves and resolve for God for when all people will walk every one in the name of his God we will walk in the name of our God for ever Micah 4. 5. And the Lord doth it that he may manifest the sincere that when Christ calls who is on my side who that are willing to stick to him whatever hazards and losses they may incur 1 Cor. 11. 19. There must be heresies among you that they which are approved may be made manifest among you I and that there may be a ready plague of strong delusion and lies for them that receive not the truth in the love of it 2 Thes. 2. 11 12. for damnable Errors are the dungeons in which God holds carnal souls that play the wantons and trifle with his truth and never admitted the love and power of it to come into their hearts Prop. 2. True Religion is but one and all other ways are false noxious and pestilent Eph. 4. 5. One Lord one faith one baptism There are many ways in the world but there 's but one good and certain way that leads to salvation So much the Apostle intimates when he saith He will have all men to be saved How would he have them saved 1 Tim. 2. 4. For there is one God and one Mediator between God and men the man Christ Iesus which text implies that salvation is by the knowledge of the truth or knowledge of the true way others tend to destruction And so God promiseth Jer. 32. 39. That he will give all the elect one heart and one way Though there be differences even in the Church of God about lesser truths yet there 's but one true Religion in the essence and substance of it I mean as to those truths which are absolutely necessary to salvation To make many doors to heaven is to set wide open the gates of hell Many men think that men of all Religions shall be saved provided they be of a good life and walk according to their light In these later times divers unsober Questionists are grown weary of the Christian Religion and by an excess of charity would betray their faith and while they plead for the salvation of Turks and Heathens scarce shew themselves good Christians The Christian Religion is not only the most compendious way to true happiness but it 's the only way John 17. 3. This is life eternal to know thee the only true God and Iesus Christ whom thou hast sent There 's the sum of what is necessary to life eternal that there is one God Father Son and Holy Ghost to be known loved obeyed worshipped and enjoyed and the Lord Jesus Christ to be owned as our Redeemer and Saviour to bring us home to God and to procure for us the gifts of pardon and life and this life to be begun here by the spirit and to be perfected in heaven This is the sum of all that can be said that is necessary to salvation certainly none can be saved without Christ for there is no other name under heaven whereby we can be saved but by Iesus Christ Acts 4. 12. and none can be saved by Christ but they that know him and believe in him If God hath extraordinary ways to reveal Christ to men we know not this is our Rule no Adults no grown persons can be saved but they that know him and believe in him And now Christ hath
confession of sin with grief and desire of the grace of Christ with a serious purpose of newness of life this is the doctrine of the Scripture They think that to the essence of true Repentance there is required Auricular confession penal satisfactions and the absolvence of the Priest without which true faith profiteth nothing to salvation Again the Scripture teacheth this doctrine That the Ordinances confer grace by virtue only of God's promises and the Sacraments are signs and seals of the Covenant of Grace to them that believe And they would teach us that they deserve and confer grace from the work wrought The Scripture teacheth that good works are such as are done in obedience to God and conformity to his Law and are compleated in love to God and our neighbour They teach us that there are works of supererogation which neither the Law nor the Gospel requireth of us and that the chief of these are Monastical Vows several Orders and Rules of Monks and Friers The Scripture teacheth us That God the Father Son and Holy Ghost is only to be worshipped both with natural and instituted worship in spirit and in truth and they teach both the making and worshipping of an Image and that the Images of Saints are to be worshipped The Scripture teacheth That there is but one holy Apostolical Catholick Church joined together in one faith and one spirit whose Head Husband and Foundation is the Lord Jesus Christ out of which Church there is no salvation And they teach us the Church of Rome is the center the right Mother of all Churches under one head the Pope infallible and supreme Judg of all truth and out of communion of this Church there is nothing but Heresie Schism and everlasting condemnation Instead of that lively Faith by which we are justified by Christ they cry up a dead assent Instead of sound knowledg they cry up an implicite faith believing as the Church believes Instead of Affiance they cry up wavering conjectural uncertainty Thirdly Come to their worship Their adoration of the Host their invocation of Saints and Angels their giving to the Virgin Mary and other Saints departed the titles of Mediator Redeemer and Saviour in their publick Liturgies and Hymns their bowing to and before Images their Communion in one kind and that decreed by their Councils with a non obstante Christi instituto notwithstanding Christs express Institution to the contrary their service in an unknown Tongue and the like are just causes of our separation from them But it is tedious to rake in these things So that unless we would be treacherous to Christ and not only deny the faith but forfeit sense and reason and give up all to the lusts and wills of those that have corrupted the truth of Christianity we ought to withdraw and our Separation is justifiable notwithstanding this plea. The USE Here is Reproof to divers sorts 1. To those that think they may be of any Sect among Christians as if all the differences in the Christian world were about trifles and matters of small concernment and so change their Religion as they do their clothes and are turned about with every puff of new doctrine If it were to turn to Heathenism Turcism or Judaism they would rather suffer banishment or death than yield to such a change but to be this day of this Sect and to morrow of another they think it is no great matter as the wind of Interest bloweth so are they carried and do not think it a matter of such moment to venture any thing upon that account You do not know the deceitfulness of your hearts he that can digest a lesser error will digest a greater God trieth you in the present truth He that is not faithful in a little will not be faithful in much As he that giveth entertainment to a small temptation will also to a greater if put upon it Where there is not a sincere purpose to obey God in all things God is not obeyed in any thing Every Truth is precious The dust of Gold and Pearls is esteemed Every truth is to be owned in its season with full consent To do any thing against conscience is damnable You are to chuse the way of truth impartially to search and find out the paths thereof 2. It reproves those that will be of no Religion till all differences among the learned and godly are reconciled and therefore willingly remain unsetled in Religion and live out of the communion of any Church upon this pretence that there is so much difference such shew of reason on each side and such faults in all that they doubt of all and therefore will not trouble themselves to know which side hath the truth You are to chuse the way of truth And this is such a fond conceit as if a man desperately sick should resolve to take no physick till all Doctors were of one opinion or as if a traveller when he seeth many ways before him should lye down and refuse to go any farther You may know the truth if you will search after it with humble minds 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 The meek he will teach the way If you be diligent you may come to a certainty notwithstanding this difference 3. It reproves those that take up what comes next to hand are loth to be at the pains of study and searching and prayer that they may resolve upon evidence that commonly set themselves to advance that faction into which they are entred Alas you should mind Religion seriously though not lightly leave the Religion you are bred in yet not hold it upon unsound grounds As Antiquity Joh. 4. 20. Our father 's worshipped in this mountain Or custom of the times and places where you live Eph. 2. 2. According to the course of the world the general and corrupt custom or example of those where we live nor be led by affection to oâ—… admiration of some persons Gal. 2. 12. Holy men may lead you into error Nor by multitude to do as the most do follow not a multitude to do evil but get a true and sound conscience of things for by all these things opinions are rather imposed upon us than chosen by us 4. It reproves those that abstain from fixing out of a fear of troubles as the King of Navarre would so far put forth to sea as that he might soon get to shore again You must make God a good allowance when you imbark with him though called not only to dispute but to dye for Religion you must willingly submit If any man come to me and hate not his own life he cannot be my disciple Luke 14. 26. How soon the fire may be kindled we cannot tell times tend to Popery though there be few left to stick by us the favour of the times run another way we ought to resolve for God
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
of Living Water Every new Act of Faith draweth from Christ some increase of Spiritual Life 2. Stir up your selves Isa. 64. 7. There is none that calleth upon thy Name that stirreth up himself to take hold of thee 2 Tim. 1. 6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands 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 for the helps of his Countenance We have liveliness enough in all businesses of Secular concernment Consider what the business is that we are about It is about our everlasting Estate whether we shall live for ever in Heaven or Hell and shall we trifle here you had life in a way of sin worldly men are lively How dishonourable a thing is it to serve the Living God with a dead heart a lukewarm frame is hateful to God Rev. 3. 16. Because thou art Luk-warm and neither cold nor hot I will spew thee out of my mouth Take heed you do not lose quickning and that 1. By our Corruption by any hainous sin Psal. 51. 10 11 12. Create in me a clean heart O God and renew a right Spirit within me cast me not away from thy Presence and take not thy holy Spirit from me restore unto me the Ioy of thy Salvation and uphold me with thy free Spirit The Spirit is a tender thing A wound in the Body lets out the life blood Secondly By an inordinate liberty in Worldly pleasures 1 Tim. 7. 6. But she that liveth in Pleasure is dead while she liveth Vain company vain speeches and the like these things shun and avoid But Heb. 10. 24. Let us consider one another to provoke unto love and to good works let us follow good Examples We grow formal and slight by imitation others profess Religion and yet are dead-hearted and vain and so are we The Idolaters encouraged one another Isa. 41. 6. 7. They helped every one his Neighbour and every one said to his Brother be of good courage so the Carpenter encouraged the Goldsmith and he that smootheth with the Hammer him that smootheth with the Anvil We should incourage one another in the way of Godliness and keep up a lively frame of heart towards God and pray with the Psalmist in the Text Turn away mine eyes from beholding Vanity and quicken thou me in thy way SERMON XLIII PSALM CXIX Verse 38. Stablish thy Word unto thy Servant who is devoted to thy Fear IN these words observe 1. A Request Stablish thy Word unto thy Servant 2. A Motive to inforce it Who is devoted to thy Fear The Motive is taken from the Qualifications and Disposition of the Person who makes the Request In the Request you have 1. The matter prayed for Stablish thy VVord 2. The Person for whom Unto thy Servant that is unto me who am so I shall begin with the First of these the benefit asked Stablish thy Word David that had prayed before Stablish me according to thy word Verse 28. Now he saith Stablish thy Word unto me By the Word is meant the Word of Promise Now the Promise of God is established when it is confirmed and made good 2 Cor. 13. 1. In the mouth of two or three Witnesses shall every word be established that is accounted valid and firm And 2 Sam. 7. 25. when he speaks of Gods Promises he prayes Stablish it for ever and do as thou hast said Look as on the one side we are said to establish the Law of God when we observe it for so it runs Deut. 27. 26. Cursed be he that confirmeth or establisheth not all the words of this Law to do them The Law is then confirmed when it hath its force and effect upon us whereas otherwise when they observe it not it is said to be void That Sentence is Repealed by the Apostle thus Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them Well then the Promise is established when it is made good Quest. But why doth David pray thus Stablish thy word to me Since Gods word is most certain and Stable in it self so as it cannot be more 2 Pet. 1. 19. We have a more sure or a more stable word of Prophecy as the Word signifies how can the Word be more stable than it is Answ. I Answer it is sure in regard of God from whom it comes and in it self In regard of the things propounded it cannot be more or less stable it cannot be fast and loose but in regard of us it may be more or less established And that two ways 1. By the inward assurance of the Spirit increasing our Faith 2. By the outward performance of what is promised First By the inward assurance of the Spirit by which our Faith is increased Great is the weakness of our Faith as appears by our Fears Doubts Distrusts so that we need to be assured more and more We need say with tears as he doth in the Gospel 9. Mark 24. Lord I believe help thou mine unbelief and to cry out with the Apostles Lord increase our Faith Luk. 17. 5. There is none believeth so but he may yet believe more And in this sense the word is more Established when we are confirmed in the belief of it and look upon it as a sure ground for Faith to rest upon Secondly By actual performance when the promise is made good to us Every event which falls out according to the word is a notable Testimony of the truth of it and a seal to confirm and strengthen our Faith Three ways may this be made good 1. The making good of some Promises at one time strengthens our Faith in expecting the like Favour at another Christ was angry with his Disciples for not remembring the Miracle of the Loaves when they fell into a like strait again 16. Mat. 9. Do ye not yet understand neither remember the five Loaves c. We are to seek upon every Difficulty whereas former Experience in the same kind should be a means of Establishment to us 2 Cor. 1. 10. He hath delivered and doth deliver in whom we trust that he will yet deliver us In teaching a Child to Spell we are angry if when we have shew'd him a letter once twice and a third time yet when he meets with it again still he misseth So God is angry with us when we have had Experience of his Word in this that and the other Providence yet still our doubts return upon us 2. The accomplishment of one Promise confirms another for God that keepeth touch at one time will do so at another 2 Tim. 4. 17. I was delivered out of the mouth of the Lyon And the Lord shall deliver me from every Evil work and preserve me blameless unto his heavenly Kingdom In such a strait
that live by Faith is Ridiculous to them those that trust in a Promise are Exercised with delay and Distress Heb. 6. 12. Be ye followers of them who through Faith and Patience have inherited the Promises here is matter for Faith and Patience Now they that know no Arm but Flesh no security but a Temporal interest no Happiness but in the things of this Life have them in Derision that look Else-where Use 1. Not to count it strange when this is our Lot to be exercised with Reproaches because of our Trust so was Christ. Psal. 22. 6 7 8. I am a Worm and no Man a Reproach of men and despised of the People all they that see me Laugh me to Scorn they shoot out the Lip and shake the Head saying he trusted in the Lord that he would deliver him Let him deliver him seeing he delighted in him Mat. 27. 39. 40 41 42 43. And they that passed by reviled him Wagging their Heads and saying thou that destroyest the Temple and buildest it in three Days save thy Self if thou be the Son of God come down from the Cross c. If Christ Jesus was mocked for his Trust we should bear it the more Patiently So the People of God 2 Tim. 4. 10. Therefore we both Labour and suffer Reproach because we trust in the living God It is no new thing for the Adversaries of Religion to scorn such as trust in God and rely upon his Promises therefore bears it the more patiently 1. Whether they be upbraidings of our Trust Mat 27. 43. He trusted in God let him deliver him now if he will have him for he said I am the Son of God Job 4. 6. Is not this thy Fear thy Confidence and the uprightness of thy ways thy hope 2. Or insultings over our low and comfortless condition men will tread down the Hedge where they find it low the Psalmist complaineth Psal. 69. 26. They speak to the grief of those whom thou hast wounded pour in Vinegar and Salt where they find a Wound and add Affliction to the Afflicted You will hear bitter words Christ himself was thus exercised Mat 27. 29. Hail King of the Iews to be mocked and scorned we must expect and that men will insult 3. Or whether they be perverse applications of Providence thus Shimei insulted over David in his Distress 2 Sam. 16. 78. Come out thou bloody man thou man of Belial the Lord hath returned upon thee all the Blood of the house of Saul c. So men will say this is for your Rebellion c. Use 2. Since there are two Parties in the World they that Trust and they that Reproach them for their Trust consider in what number you are it is needfull to be far from the disposition of the Seed of the Serpent and not to have your Tongues set on fire of Hell to be far from the disposition of those that are governed by Sense and Carnal Interests 1. It is unmannerly to insult over any in Distress and to Reproach them with their Condition Places blasted with Lightning were accounted Sacred amongst the Heathens because the hand of God had touched them so you should not speak to the grief of those whom God hath wounded but pity them and pray for them if they are fallen into Gods hands 2. It is unchristian to Reproach those that trust in God It is easie to know them who are they that pray that plead Promises that carry not on their hopes by present likelihoods though they have their faults they are for the main strict holy charitable 3. It is dangerous to offend any of Christs little ones and to grieve their Spirits Doct. III. That these Reproaches are grievous to Gods Children and go near their hearts therefore David desires God to appear for him that they may have somewhat to answer them that Reproached him 1. Mans Nature cannot endure Reproach especially a scornful Reproach every man thinketh himself worthy of some Regard 2. Religion encreaseth the sence of it as the Flood increased when the Fountains of the great Deep were broken up and the Windows of Heaven were opened Gen. 7. 11. When the Deep below and Heaven above the Flood was the greater so when Grace and Nature joyn it is very grievous David said Psalm 42. 11. It was a Sword in my Bones when they said where is now thy God these were cutting words to Davids heart 1. It is a dishonour to God and they are sensible of that as well as a Misery to themselves It is a dishonour to his Power as if he could not help to his Love as if he would not to his Truth as if he would fail in the needful time or were fickle and inconstant as if he would desert his friends in Misery to his Holiness as if he favoured wicked men in their evil Courses and formal dead-hearted Services Psal. 50. 21. These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self how can a Soul that loveth God endure this that the Power of God should be lessened or his truth questioned Rabshekah said what confidence is this wherein thou trustest Isa. 36. 4. compared with 18. 19 20. Beware lest Hezekiah perswade you saying the Lord shall deliver us hath any of the Gods of the Heathens delivered his Land out of the hand of the King of Assyria Where are the Gods of Hamath and Arphad where are the Gods of Sepharvaim and have they delivered Samaria out of my hand who are they amongst all the Gods that have delivered their Land out of my hand that the Lord should deliver Jerusalem out of my hand As if the Living God had no more Power than dumb Idols therefore Hezekiah goeth and spreads the Letter before the Lord you touch a godly man to the quick when you strike at Gods honour they have a tender sence and feeling of this 2. It reflects upon the ways of God to bring them out of Request you thought you were one of Gods Darlings you thought no body served God but you this is your Godly Profession your Fasting and Prayer what need such Niceness thus they count his way folly his life madness 3. These Reproaches strike at the Life of Faith and therefore go very near the hearts of Gods Children Trust and Confidence in God it is the Life of their Souls Psal. 3. 2. There is no help for him in God Such Temptations are very catching when he seemeth opposite to them Now our Unbelief put in to make the Temptation stronger there is some visible pretence for what is said Where are the Promises thou talkest of Where the Promises and the Deliverance What have thy Prayers brought from Heaven thou hast called and none answered cried and none hath pity on thee What Profit in serving the Lord and then what followeth after this open Objection Unbelief cometh and whispereth in our Ears do you think those things true the Word speaketh Well then
they were created Corruption is an imperious Master it will not suffer us to hear good things to be there where good things are spoken to accompany them that are good it hath them in so strait a custody they hate the means of their recovery They have many Masters Quot habet Dominos qui unum habere non vult Tit. 3. 3. For we our selves were sometimes foolish disobedient serving divers lusts and pleasures And Iames 4. 1. Whence come wars and fightings among you come they not hence even of your lusts that war in your members One Lust draweth one way another another way Covetousness Voluptuousness Ambition Uncleanness as when two Seas meet We have little reason to envy them for their free Life pity them rather How do their bruitish Affections hurry them What pains Aches in the Body wounds in the Conscience how many secret gripes and scourges No such Subjection no Slave so subject to the Will of his Lord as a Man to his Lusts and sinful Desires will speak think nothing but what Sin commands It is a besotting Slavery wicked Men remain in this Bondage with a kind of pleasure Gally-slaves would sain be free wish for Liberty Israel was in bondage in Egypt but they groaned under it The cry of the children of Israel is come up to me Here Men loath to come out of their Slavery and are enemies to those that would help them out Their Work is hard and oppressive loss of Name Health Estate They tire their Spirits rack their Brains and after all their drudging are cast into Hell Use 2. Do we walk at liberty 1. There was a time when we served Sin but being converted we change Masters Rom. 6. 18. Being made free from sin ye became the servants of righteousness If there be such a change it will discover it self 1. You will do as little Service for Sin as formerly for Righteousness Rom. 6. 20. When ye were the servants of sin ye were free from righteousness Righteousness had no share in your time thoughts cares you made no conscience of doing good took no care of it so now you do as little for Sin 2. Positively do as much for Grace as formerly for Sin ver 19. As you yielded your members servants unto uncleanness and to iniquity unto iniquity so now yield your members servants unto righteousness unto holiness as watchful as earnest as industrious to perfect Holiness as formerly to commit Sin It is but equal He that hath been Servant unto an hard and cruel Master is thereby fitted to be diligent and faithful in the service of a loving gentle and bountiful Master You can judge what a Tyrant Sin was shall not Grace have as much power over you now and will you not do as much for God as for your Lusts 2. What do you complain of as the Task and Yoke the strictness of the Law or the reliques of Corruption 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 compared with 1 Iohn 5. 3. This is the love of God that we keep his commandments and his commandments are not grievous What is a Bondage Sin or Duty Is the Commandment grievous or in-dwelling Sin The Apostle was complaining but of what the Purity of the Law No but the power of in-dwelling Corruption the Body of Death Rom. 7. 24. Oh wretched man that I am who shall deliver me from this body of death Which do your hearts rise against 3. What Freedom Luke 1. 74 75. That you being delivered out of the hands of your enemies might serve him without fear in holiness and righteousness before him all the days of your lives If you are enslaved to any one Lust you cannot walk at large Are your Gives and Fetters knocked off Have you that free Spirit Psal. 51. 11 12. Cast me not away from thy presence take not thy holy spirit from me restore unto me the joy of thy salvation and uphold me by thy free spirit SERMON LII PSAL. CXIX 46. I will speak of thy Testimonies also before Kings and will not be ashamed THE Man of God had prayed ver 43. That God would not take the word of truth utterly out of his mouth that is deny him the Liberty or the Grace the Opportunity or the Heart to make an open Profession of his Faith and Respect to God and his Ways This Suit he backeth with sundry Arguments 1. From his Hope ver 23. For I have hoped in thy judgments He had placed all his confidence in them and therefore would openly profess what Rule he lived by and what Expectations he had from God 2. His Resolution to persist in this course whatever befel him ver 44. So shall I keep thy law continually for ever and ever it would engage him to constancy to the end of his Life 3. From the alacrity and readiness of his Obedience as well as the constancy ver 45. And I will walk at liberty for I seek thy precepts Then we have true liberty 4. That no worldly Splendor or Terror should take him off from making this Confession if God would give him liberty and opportunity Two things hinder a free Confession of God's Truth Carnal Fear and Carnal Shame Both are obviated by the Resolution of the Man of God he would neither be afraid nor ashamed to recommend the ways of God to the greatest Princes of the World 1. The Terror of Kings or Men in Power may be supposed to be an hinderance to the free Confession of God's Truth therefore he saith I will speak of thy testimonies also before Kings 2. Carnal Shame may breed a lothness to own God's despised ways therefore he addeth I will not be ashamed David would neither be afraid nor ashamed if called thereto to make this open Confession to own God and his Truth 1. His Resolution against Fear deserveth a little opening I will speak of thy testimonies also before Kings The words may be looked upon as a Direction for them who are called to speak before Kings 〈◊〉 Men may be supposed to be called 1. Either by the Duty of their Office to speak to them in a way of Instruction Or 2. As convented before them in a Judiciary way to give an account of their Faith 1. In the first sense those who are called to instruct Kings ought with the greatest confidence to recommend the ways of God to them as that which will enhaunse their Crowns and Dignity and make it more glorious and comfortable to them and their Subjects than any thing else And so David's Resolution sheweth what Faithfulness becometh them who live in the Courts of Princes It concerneth Princes to be instructed Psal. 2. 10. Be wise now therefore ye Kings be instructed ye Iudges of the earth Few speak plainly and sincerely to them as Nathan to David 2 Sam. 12. 7. Thou art the man and God to David 2 Sam. 24. 13. Shall seven years
compose and purifie the Mind and make Sin more odious and fortifie us against the Baits of Sense which are the occasion of all the Sin in the World All our Joy is to be considered with respect to its Use and Profit Eccles. 2. 2. I said of laughter It is mad and of mirth What doth it The more a Man delighteth in God and in the Ways of God the more he cleaveth to him and resolveth to go on in this Course and Temptations to Sensual Delights do less prevail for the joy of the Lord is our strength The safety of the Spiritual Life lieth in the keeping up our Joy and Delight in it Heb. 3. 6. Whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end Isa. 64. 5. Thou meetest him who rejoyceth and worketh righteousness But now Carnal Delights intoxicate the Mind and fill it with Vanity and Folly The Sensitive Lure hath more power over us to draw into the slavery of Sin Tit. 3. 3. For we our selves were also foolish deceived serving divers lusts and pleasures Surely then the healing Delights should be preferred before the killing wounding Pleasures that so often prove a snare to us 2. The Object is to be considered thy commandments Here observe 1. David did not place his Delight in Folly or Filthiness as they do that glory in their shame or delight in Sin and giving contentment to the Lusts of the Flesh as the Apostle speaks of some that sport themselves in their own deceivings 2 Pet. 2. 13. that do not onely live in sin but make a sport of it beguiling their own hearts with groundless apprehensions that there is no such evil and hazard therein as the Word declareth and Conscience sometimes suggesteth they are beholden to their sottish Error and Delusion for their Mirth Neither did he place his Delight in Temporal trifles the Honours and Pleasures and Profits of the World as bruitish Worldlings do but in the Word of God as the Seed of the New Life the Rule of his Conversation the Charter of his Hopes that blessed Word by which his Heart might be renewed and sanctified his Conscience setled his Mind acquainted with his Creators Will and his Affections raised to the Hopes of Glory The Matter which feedeth our Pleasures sheweth the Excellency or Baseness of it If like Beetles we delight in a Dunghil rather than a Garden or the Paradise of God's Word it shews a base mean Spirit as Swine in wallowing in the mire or Dogs to eat their own Vomit Our Temper and Inclination is known by our Complacency or Displacency Rom. 7. 5. For when we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death Therefore see which your hearts carry you to to the World or the Word of God The most part of the World are carried to the Pleasures of Sense and mastered by them but a Divine Spirit or Nature put into us makes us look after other things 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises even of the great blessings of the new Covenant such as Pardon of Sin Eternal Life c. 2. Not onely in the Promissory but Mandatory part of the Word Commandments is the Notion in the Text. There is matter of great Joy contained in the Promises but they must not be looked upon as exclusive of the Precepts but inclusive Promises are spoken of Psal. 119. 111. Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart They contain spiritual and heavenly Riches and so are matter of Joy to a believing Soul but the Commandments call for Duty on our parts The Precepts appoint us a pleasant Work shew us what is to be done and left undone These Restraints are grateful to the New Nature for the compliance of the Will with the Will of God and its conformity to his Law hath a Pleasure annexed to it A renewed Soul would be subject to God in all things therefore delights in his Commandments without limitation or distinction 3. It is not in the Study or Contemplation of the Justice and Equity of these Commandments but in the Obedience and Practice of them There is a pleasure in the Study and Contemplation for every Truth breedeth a delectation in the mind Psal. 19. 8. The statutes of the Lord are right rejoycing the soul. It is a blessed and pleasant thing to have a sure Rule commending it self with great evidence to our Consciences and manifesting it self to be of God therefore the sight of the Purity and Certainty of the Word of God is a great pleasure to any considering Mind no other Study to be compared with it But the Joy of Speculation or Contemplation is nothing to that of Practice Nothing maketh the Heart more chearful than a good Conscience or a constant walking in the way of God's Commandments 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience that with simplicity and godly sincerity not with fleshly wisdom but by the grace of God I have had my conversation in the world Let me give you this Gradation The Pleasures of Contemplation exceed those of Sense and the Delights of the Mind are more sincere and real than those of the Body for the more noble the Faculty is the more capable of Delight A Man in his Study about Natural things hath a truer pleasure than the greatest Epicure in the most exquisite enjoyment of Sense Prov. 24. 13 14. My son eat thou honey because it is good and the honey-comb which is sweet to thy taste so shall the knowledge of wisdom be unto thy soul when thou hast found it then there shall be a reward and thy expectation shall not be cut off But especially the Contemplation of Divine things is pleasant the Objects are more sublime certain necessary profitable and here we are more deeply concerned than in the Study of Nature Surely this is sweeter than Honey and Honey-comb to understand and contemplate the way of Salvation by Christ This is an Heaven upon Earth to know these things Iohn 17. 3. This is life eternal to know thee the onely true God and Iesus Christ whom thou hast sent As much as the Pleasures of the Natural Mind do exceed these Bodily Pleasures so much do these Pleasures of Faith and Spiritual Knowledge exceed those of the Natural Mind These things the Angels desire to pry into Now the Delights of Practical Obedience do far exceed those which are the meer result of Speculation and Contemplation Why Because they give us a more intimate feeling of the Truth and Worth of these things and our Right in them thereby is more secured and our Delight in them is heightned by the supernatural Operation of the Holy Ghost The Joy of the Spirit is said to be unspeakable and full of glory 1 Pet. 1. 18. In short
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
of our Interest in Eternal Life They differ in Effects Peace is an Approbation for the present Joy in the holy Ghost a pledge and beginning of that endless Joy we shall have hereafter 2 Cor. 1. 22. Who hath also sealed us and given the earnest of the spirit in our hearts And Rom. 8. 23. We our selves also who have the first-fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body Both together shew that there is no such solid Comfort as in the obedience of God's Commandments certainly more than in all the Pleasures of Sin yea more than in all the Enjoyments of the World whoever have proved them both will find it so Many have proved the Pleasures of Sin but never yet found what comfort is in mourning for Sin Many have proved the Comforts of the World but never yet proved what is the Joy of a good Conscience and the sweet Pleasure of a godly Conversation 2. There is a particular Experience when born out in the Confession of Truth in the time of tryal A Man that out of love to God's Commands hath endured Troubles and Tryals and hath overcome Temptations will see more cause to love these Commandments and to encrease his Obedience to them than ever before in ordinary Temptations Psal. 19. 11. Moreover by them is thy servant warned and in keeping of them there is a great reward When they see that Divine Truth is like to bear out it self and Man that doth confess it in such cases they feel the excellency of God's Truth and the Power of God sustaining them that confess it therefore embrace heartily the Lord's Commands and take pleasure in his Ways The Lord appealeth to this Experience Micah 2. 7. Do not my words do good to him that walketh uprightly Have not you found the Fruit answerable Therefore the Children of God value and esteem and look upon them as the greatest Means of their Safety and Comfort 6. Because of their love to God they have a value for every thing which cometh from God and leadeth to him Common Mercies point to their Author and their main end is to draw our Affections to him and enable us in his Service but these are apt to be a snare and are used as an Occasion to the Flesh But here is a greater Impression of God on his Word and Laws their use is more eminent to direct us to God therefore are valued above ordinary Comforts Iob 23. 12. I have not gone back from the commandment of his lips I have esteemed the words of his mouth more than my necessary food They are his Commandments therefore dear to us who hath obliged us so much in Christ whose Love they believe and have felt The Word is wholly appointed to maintain the Life of Grace in us Use 1. Is to shew us how to bring our hearts to the obedience of God's Commands 1. Love them if we would keep them Nothing is hard to Love An Esteem will quicken us to the Obedience of them 2. Delight in them for then all goeth on easily Delight sweetneth every thing though in themselves toilsom or tedious as Fowling Hunting Fishing Delight never mindeth Difficulties The reason why the Commands are grievous is want of Love and Delight Use 2. Sheweth of what kind our Obedience must be free and unconstrained when we are not forced to our Duty but do willingly delight in it and the Law that prescribeth it and do bewail our daily failings Many doe some external Works of Obedience but not with an inward delight but out of custom or compulsion God never hath our Heart till he hath our Delight till we willingly abstain from what may displease him and chearfully practise what he requireth of us when it is grateful to obey and all Pleasures to this are nothing worth SERMON LIV. PSAL. CXIX 48. My hands also will I lift up to thy commandments which I have loved and I will meditate in thy statutes IN the Morning we opened one Profession of David's Respect to the Word of God now follows another He would employ all his Faculties about the Commandments of God which is his last Argument His Mind for here is Meditation promised his Heart for here is Love asserted his Tongue for that is his original Request which occasioned all these Professions and here his Hands his Life My hands also will I lift up c. Observe 1. The Ground or Cause of his Respect to the Commandments of God in that Clause Which I have loved 2. A double Effect I will lift up my hands to thy commandments and I will meditate in thy statutes 1. Lifting up the Palms or Hands is a Phrase of various use 1. For Praying Psal. 28. 2. Hear the voice of my supplications when I cry unto thee when I lift up my hands towards thy holy oracle Lam. 2. 19. Lift up thy hands towards him for the life of thy young children c. Hab. 3. 10. The deep uttered his voice and lift up his hands on high Thence the Apostle 1 Tim. 2. 8. I will therefore that men pray every where lifting up holy hands without wrath and doubting 2. For Blessing others Aaron lift up his hands towards the people and blessed them Or for Praising or Blessing God Psal. 134. 2. Lift up your hands in the sanctuary and bless the Lord. So Psal. 63. 4. Thus will I bless thee while I live I will lift up my hands in thy name 3. For Swearing or Vowing Gen. 22. 14. I have lift up my hand to the most high God that is sworn So Rev. 10. 5. The Angel lift up his hand and swore So of God Psal. 106. 26. Therefore he lifted up his hand against them to overthrow them in the wilderness that is swore they should not enter into his rest 4. For setting about any Action especially of weight Gen. 41. 22. Without thee shall no man lift up his hand that is attempt or do any thing So Psal. 10. 12. Arise O Lord lift up thine hand forget not the poor that is Set to thine active hand for their assistance So Heb. 12. 12. Lift up the hands that hang down and the feeble knees that is Set actively and vigorously about the Christian Task To this Rank may be also referred what is said Mat. 6. 3. Let not thy left hand know what thy right hand doth The Hand is the Instrument of Action Now all these Sences might be applied to the present Place 1. Praying for God's Grace to perform them 2. Blessing God as we do for our daily food giving thanks for them 3. Vowing or promising under an Oath a constant Obedience to them But the Commandments are not the proper Object to which the Acts of Praying Blessing Swearing are directed but God It is not I will lift up my hand to God but thy commandments We ought indeed to bless God and praise God for the Blessings we receive by his
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
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
dangers and those heart-cutting cares which otherwise are apt to seize upon us This a Believer can say this peace of Conscience I had in the midst of all the troubles from without Now this peace others cannot have Isa. 57. 21. There is no peace saith my God to the wicked they have not this inward tranquillity and serenity of mind their Affections are so unruly and their Consciences so unquiet they are never able to rest But how can this be none seem to be less troubled than wicked men I answer there is a difference between a dead Sea and a calm Sea a stupid Conscience they may have but not a quiet Conscience their Consciences are stupified by drenching their Souls in worldly delights and pleasures but the virtue of this Opium is soon spent their Consciences are easily awakened by the Convictions of the Word the Sting of Afflictions the Agonies of Death well then this may the composed heart say I had this peace this serenity of mind because I kept thy Precepts Secondly Next to Peace of Conscience there is Joy in the Holy Ghost this is the Fruit of Peace as Peace is the Fruit of Righteousness Rom. 7. 14. The Kingdom of God consisteth not in meat and drink but in righteousness and peace and joy in the Holy Ghost First Righteousness and then Peace and then Joy in the Holy Ghost As joy of heart and gladness is the fruit of Temporal or Civil Peace when every man may sit under his own Vine and his own Fig-tree and reap the fruit of his labour without the danger of annoyance so now when a man can enjoy himself as being reconciled to God or being at peace with him and hath tasted of the Clusters of Canaan he can rejoice in hope of the glory of God Rom. 5. 11. This is that joy in the Holy Ghost which God doth graciously dispence to those that obey his Word and hearken to the motions of his Spirit Oh how may a Believer triumph and say This I had because I kept thy Precepts Joy is the fruit of Holiness and the Oil of Grace maketh way for the Oil of Gladness Psal. 119. 14. I rejoiced in the way of thy Testimonies more than in all riches David experienced the joys of Obedience and the joys of a Crown now saith David I rejoiced in the way of thy Testimonies more than in all riches not in the Contemplation but in the Way This was a Joy that did result from practical Obedience which is more than the Possessions and Treasures of the World Many picture Religion in their fancies with a sowr and austere face and think it inviteth men to nothing but harsh and unpleasant courses Oh no it inviteth you to the highest Contentment the Creature is capable of the joy in the Holy Ghost which is unspeakable and glorious A Sensualist that runs after the dreggy delights of the Flesh is the veriest fool in the World for he can never have any true Joy 't is but frisks of Mirth while Conscience is asleep but when it is gone it leaveth a Sting behind it Thirdly Increase of Grace This is another benefit we get by keeping God's Precepts They go from strength to strength Psal. 48. 7. As they that went to the Feast at Ierusalem they went from Troop to Troop so they are brought forward in their way to Heaven God that punisheth Sin with Sin rewardeth also Grace with Grace The one is the most dreadfull Dispensation that God can use when men have gone on in a course of Sin God often punisheth one Sin with another so that they are plunged deeper and deeper every day in the gulph of prophaneness But 't is most comfortable when Godliness encreaseth upon our hands and God is still perfecting his own work in us Rom. 6. 19. As you have yielded your members servants to uncleanness and to iniquity unto iniquity so now yield your members servants to righteousness unto holiness It standeth us upon to observe the growth of Grace as we were formerly conscious of the growth of Sin shall we be more earnest to damn our selves than to save our selves there is no man but in his carnal Estate might observe how he departed from God by degrees and his heart was hardned by degrees At first he had some Light and Conscience till he sinn'd it away and turned the back upon the Ordinances which might revive it and keep it awake and then his sin betrayed him further and further into a customary course of prophaneness I say a Carnal man may trace the growth of sin in his own heart step by step and say this I had because I slighted such a check of Conscience despised such an Ordinance fell into such an enormous practice for God forsaketh none till they first forsake him so may a Child of God trace his gradual encrease in holiness this I had by hearkening to the Counsel of God at such a time against the reluctancy of my Flesh. There is no Duty recovered out of the hands of difficulty but bringeth in a considerable profit to the Soul Prov. 4. 18. The way of the just is a shining light which shineth more and more to the perfect day Look as the Day decreaseth the Night increaseth till it cometh to thick darkness so by every Sin men grow worse and worse till at last they stumble into utter darkness But the way of the just is a growing light it increaseth always into more durable resolutions and exact practice of Godliness till it comes to the High-noon of perfection David taketh notice of the fruit of Obedience Psal. 18. 24. The Lord accept of me according to the cleanness of my hands Fourthly Another benefit that we have is many gracious Experiences and Manifestations of God vouchsafed to us in the way of Obedience In the present World God and Believers are not strange to one another a man that walketh close with him will meet him at every turn Psal. 17. 15. As for me I will behold thy face in righteousness The Psalmist there preferreth his present condition before the greatest happiness of carnal men why because he had opportunity of beholding the face of God or enjoying the Comforts of his presence But how in Righteousness in a strict course of Obedience If God be a stranger to others they may thank themselves Ioh. 14. 21. He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me is loved of my father and I will love him and manifest my self to him Holiness is the onely way to clear up our right to these great Comforts of the Gospel and if you would get Experience of them make Conscience of Obedience and be exact and punctual with God and you will not want your refreshments and visits of love and expressions of his grace and favour to you those sensible proofs and manifestations God will not give to us but in a way of Obedience so the Promise runneth He
him always and if a godly man were put to his choice he would not be without this Fear of God To live always in an admiration of his excellent Majesty a thankfull sense of his Goodness and a regard to his Eye and Presence this is our Happiness 2. It is not contrary to our Comfort and Joy in the Lord. Fear to offend God and Joy in his Favour may well stand together Psalm 2. 10. Serve the Lord with fear and rejoyce with trembling There is a sweet mixture in a gracious Heart of an holy Awe and Seriousness with a delightfull sense of God's Goodness these Graces may easily be combined and brought to kiss one another Psalm 112. 1. Blessed is the man that feareth the Lord and delighteth greatly in his Commandments When we do most carefully abstain from what displeaseth him we have most sense of his Love and do most chearfully practise what he requireth of us All other Pleasures and Delights are but Maygames and Toys to that of a strict Obedience which giveth the Soul a continual Feast Acts 9. 31. They walked in the fear of the Lord and in the comforts of the Holy Ghost None have such a comfortable Life as they who are most carefull to avoid Sin We need this mixture we should grow slight and secure without Fear and slavish without Comfort There must be Fear to weaken the security of the Flesh and Joy of Faith to revive the Soul 3. It is not contrary to Courage and holy Boldness by which we should bear up under Troubles and Dangers There is a spirit of fear opposite to a sound mind 2 Tim. 1. 7. when men are ashamed of the Gospel or afraid of the Persecutions which accompany it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cowardly spirit a worldly fear of Adversities and Dangers Losses Reproaches so we are commanded Fear not their fear but sanctify the Lord God of Hosts in your hearts and let him be your fear and let him be your dread Isa. 8. 12 13. no this is the Fear of the World but I press to the Fear of the Lord Luke 12. 4 5. Be not afraid of them that kill the Body and after that have no more that they can doe But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into Hell yea I say unto you fear him This is the best cure of the Fear of the World as one naile driveth out another The Fear to offend God inflameth our Courage and doth not abate it 4. It is not contrary to the Grace of the Gospel No it is the Fruit of it Psalm 130. 4. There is forgiveness with thee that thou mayst be feared The Heart is shy of a condemning God but closeth with and adhereth to a pardoning God and nothing breedeth this fear to offend so much as a tender sense of the Lords Goodness in Christ. 2. It presseth us to keep his Precepts that is the onely evidence that the Fear of God is rooted in our hearts The Heart must be prepared to keep all they are all equally good and they are all equally necessary not one of them is in vain and they are all joyned together like Rings in a Chain and we are not sincere till we regard all Psalm 119. 6. Then shall I not be ashamed when I have respect unto all thy Commandments The Judgment must approve all Psalm 119. 128. Therefore I esteem all thy Precepts concerning all things to be right and I hate every false way the Will must be set and fixed in a serious purpose to keep all making conscience of the least as well as the greatest the difficult as well as the easy Heb. 13. 18. I trust we have a good Conscience in all things willing to live honestly Earnest Endeavours must be used to grow up to a more exact Conformity to all Phil. 3. 14. I press toward the mark for the prize of the high calling of God in Christ Iesus Some Corruption may remain after all our endeavours but none must be reserved or cherished in the heart Psalm 66. 18. If I regard iniquity in my heart there will be a secret love to some Sins more than others but it must not be indulged but checked and striven against and prayed against Psalm 119. 133. Let not any iniquity have dominion over me and this praying and striving must produce some effect that in some measure it may be said of us what was said of Zechary and Elizabeth Luke 1. 6. They were both righteous before God walking in all the Commandments and Ordinances of the Lord blameless and we must increase and grow in this more and more Col. 1. 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness and 1 Thess. 4. 1. As ye have received of us how to walk and to please so do you abound more and more The entertaining of some bosom Sin which we are loth to part withall darkneth our whole Comfort 2. David's professed respect to these sort of men I am a Companion of them that fear thee of them and of all them 2 Doct. That we should associate our selves and keep communion with those who are truly gracious Consider 1. In what sense we are to be Companions of them that fear the Lord. 2. Why it must be so or the Reasons 1. In what sense may David or any other be said to be a Companion of those that fear the Lord or what it importeth 1. We must joyn with them or be ingaged in the profession of the same Faith and Obedience unto God The Faith of all Christians is a common Faith and their Salvation a common Salvation to them all Titus 1. 4. Titus my own Son after the common Faith Jude 3. I gave diligence to write to you of the common Salvation The Communion with the Saints which we believe in the Creed is in the first and chiefest place a Communion in Faith and Charity and this kind of Communion all the Members and Parties of the Catholick Church have one with another They are all quickened by the same Spirit live by the same Faith wait for the hope of the same Glory and so they are Companions in the same Religion 2. As many as cohabit and live in a convenient nearness must often meet together to joyn in the same Worship for God hath instituted the Assemblies of the Faithfull that we may openly and with mutual consent worship God in Christ in Prayer Thanksgiving Praises Word Sacraments c. and the assembling of our selves for these ends must not be forsaken for Negligence or Fear Heb. 10. 25. Forsake not the assembling of your selves together as the manner of some is but exhort one another and so much the more as you see the day approaching Now in this sense we are Companions of those that fear God as we joyn in worship with them Psalm 42. 4. I had gone with the multitude I went
we are sooner made evil by evil Company than good by good Company 1 Cor. 15. 33. Be not deceived evil communications corrupt good manners evil words or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil converses corrupt good manners We convey a disease to others but not our health oh how carefull should we be of our friendship that we may converse with such as may go before us as examples of Piety and provoke us by their strictness heavenly-mindedness mortification and self-denial to more love to God zeal for his glory and care of our Salvation Especially doth this concern the Young who by their weakness of Judgment the vehemency of their Affections and want of Experience may be easily drawn into a snare 3. Our love to God should put us upon loving his People and making them our intimates for Religion influenceth all things our Relations common Imployments Friendships and Converses It is a smart question that of the Prophet 2 Chron. 19. 2. Shouldst thou help the ungodly and love them that hate the Lord Surely a gracious heart cannot take them into his bosome he loveth 〈◊〉 with a love of good-will as seeking their good but not with a love of complacency as delighting in them Our Neighbour must be loved as our selves our natural Neighbour as our natural self with a love of Benevolence and our spiritual Neighbour as our spiritual self with a love of Complacency In opposition to Complacency we may hate our sinfull Neighbour as we must our selves The wicked is an abomination to the righteous Prov. 29. 26. the hatred of Abomination is opposite to the love of Complacency as odium inimicitiae to amor benevolentiae So David saith Psalm 139. 21 22. Do not I hate them O Lord that hate thee and am I not grieved with those that rise up against thee I hate them with a perfect hatred I count them mine enemies I cannot cry up a Confederacy with them they that have a kindness for God will be thus affected 3. There is a threefold Friendship Sinfull Civil and Religioâ—…s 1. Sinfull when men agree in Evil as Drunkards with Drunkards or Robbers with Robbers Prov. 1. 14. Cast in thy lot among us let us all have one purse When men conspire against the Truth and Interest of Christ in the World or league themselves against his People as Gebal and Ammon and Amalek Psalm 83. 3. divided in Interests but united in Hatred as Herod and Pilate against Christ. This is unitas contra unitatem as Austin or consortium factionis a bond of Iniquity or confederacy in evil Again 2. There is Civil Friendship built on natural Pleasure and Profit when men converse together for Trade or other civil Ends thus men are at liberty to choose their Company as their Interests and course of their Imployments leade them The Apostle saith a man must go out of the World if he should altogether abstain from the Company of the Wicked 1 Cor. 5. 9 10. I wrote to you in an Epistle not to company with Fornicators Yet not altogether with the Fornicators of this world or with the Covetous or Extortioners or Idolaters for then must ye needs go out of the world But 3. There is Religious Friendship which is built on Vertue and Grace and is called the unity of the Spirit Eph. 4. 3. Endeavouring to keep the unity of the Spirit in the bond of peace Now this is the firmest bond of all Sinfull Societies are soon dissolved Drunkards and prophane Fellows though they seem to unite and hold together yet upon every cross word they fall out and break and Civil Friendship which is built on Pleasure and Profit cannot be so firm as that which is built on Honesty and Godliness This is among the Good and Holy who are not so changeable as the Bad and Carnal and the ground of it is more lasting This is amicitia per se the other per accidens from constitution of Soul and likeness of Spirits The good we seek may be possessed without envy the Friends do not streighten and intrench upon one another Self-love and Envy soon breaketh our Friendship but these seek the good of another as much as their own delight in the Graces of one another 4. In Religious Friendship we owe a love to all that fear God Acts 4. 32. The multitude of them that believed were of one heart and one soul. Love is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bond of perfectness Col. 3. 14. all things are bound together by a holy Society and preserved by it There is in Love a desire of Union and Fellowship with those whom we love 1 Sam. 18. 1. Ionathan's Soul was knit to the Soul of David and he loved him as his own Soul and the Apostle biddeth all Christians to be knit together in brotherly love Col. 2. 2. without this they are as a besome unbound they fall all to pieces 5. Though there must be a Friendship to all yet some are to be chosen for our Intimacy our Lord Christ had Peter Iames and Iohn Matth. 17. 1. Matth. 26. 37. He took with him Peter and the two sons of Zebedee When he raised Iairus Daughter he suffered none to go in but Peter Iames and Iohn Luke 8. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this may be because of sutableness or special inclination or their excellency of Grace sicut se habet simpliciter ad simpliciter ita magis ad magis 6. Our Converse with these must be improved to the use of Edifying to doe one another good by Reproof Advice Counsel Levit. 19. 17. Thou shalt not hate thy Brother in thy heart thou shalt in any wise reprove him and not suffer sin to be upon him This is kindness to his Soul Rom. 1. 11. I long to see you that I may impart unto you some spiritual gift to the end you may be established SERMON LXXII PSAL. CXIX 64. The Earth O Lord is full of thy Mercy teach me thy Statutes IN this Verse I observe 1. David's Petition Teach me thy Statutes 2. The Argument or Consideration which encourageth him to ask it of God The Earth O Lord is full of thy Mercy The sum and substance of this Verse will be comprised in these five Propositions I. That saving Knowledge is a Benefit that must be asked of God II. That this Benefit cannot be too often or sufficiently enough asked It is his continual request III. In asking we are encouraged by the Bounty or Mercy of God IV. That God is mercifull all his Creatures declare V. That his Goodness to all Creatures should confirm us in hoping for saving Grace or spiritual good things I Prop. That saving Knowledge is a Benefit that must be asked of God for three Reasons 1. God is the proper Authour of it 2. It is a singular Favour where he bestoweth it 3. Prayer is the appointed means to obtain it 1. God is the proper Authour of it The Fountain of Wisdome is not in Man himself but God giveth
perswasions but when our hearts are fixed upon these holy Purposes then all contrary solicitations and oppositions will not break us or divert us Satan hath small hopes to seduce or mislead a resolved Christian loose and uningaged men lie open to him and are ready to be entertained and imployed by any new Master 3. Without the directing Act of Judgment how easily shall we miscarry and make Religion a burthen to our selves or else a scorn to the World Want of Judgment causeth different effects not onely in divers but in the same person sometimes a superstitious scrupulousness at other times a prophane negligence sometimes make conscience of all things then of nothing as the one weareth off the other succeedeth as the Devil cast the Lunatick in the Gospel sometimes into the water sometimes into the fire either fearfull of Sin in every thing they doe or bold to run into all Sin without fear Whereas a Truth judiciously understood would prevent either extream So again for want of Judgment sometimes men are transported by a fiery and indiscreet Zeal at other times settle in a cold indifferency and all things come alike to them the way to prevent both is to resolve upon evidence 1 Thess. 5. 21. Prove all things hold fast that which is good Certainly the clearer our Judgment is the more stedfast is our Faith the more vehement is our Love the more sound our Joy the more constant our Hope the more calm our Patience the more earnest our Pursuit of true Happiness otherwise we shall never carry it evenly between vain Presumption and feigned Reverence between legal Fear and rash Hopes uncomely Dejections and a loose disregard of God Wisdome is the Faculty by which we apply that Knowledge we have unto the end why we should have it 2. It makes us troublesome to others by preposterous carriage rash censuring needless intermedling Phil. 1. 9 10. And this I pray that your Love may abound yet more and more in Knowledge and in all Iudgment That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ our Corruptions will otherwise break forth to the offence of others An injudicious Christian increaseth the Reproaches of the World as if the Servants of God were the troublers of Israel by unseasonable Reproofs mistiming of Duties medling with that which no ways appertaineth to him All lawfull things are not fit at all times nor in all places nor to be done by all Persons Much folly indiscretion and rashness remaineth in the best whereby they dishonour God and bring Religion into contempt 3. They trouble the Church of God it hath suffered not onely from the Persecutions of Enemies but from the folly rashness and indiscretion of its Friends There are different degrees of Light some Babes some Young men some grown Persons in Christ Iesus 1 Iohn 2. 13. I write unto you Fathers because ye have known him that is from the beginning I write unto you Young men because ye have overcome the wicked one I write unto you little Children because ye have known the Father Now Children have their Fancies and Young men their Passions and Old men their Humours When the one would prescribe to the other they hurry all things into Confusion the Injudicious generally seek to carry it and would govern the World In Young ones there are great Affections but little Knowledge and Judgment they have a great Zeal but little Prudence to moderate it and when this is joyned with Perverseness and Contumacy it is not easy to be said how much evil it bringeth to the Church of God as a fiery Horse routeth the Troop and bringeth disorder into the Army The Devil loveth to draw things into extreams to set Gift against Gift Prudence against Zeal the Youth of Christianity against Age and so to confound all things and so to subvert the Kingdom of Christ by that comely vanity which is the beauty of it In the general all overdoing in Religion is undoing The Use is Let all this press us to seek this Benefit of good Judgment and Knowledge To this end 1. Consider the value and necessity of it without it we cannot regularly comfort our selves in the Promises but it will breed a carelesness and neglect of our Duty nor fulfil the Commandments of God but it will breed in us a self-confidence and disvaluing of the Grace of God nor reflect upon our Sins but we shall be swallowed up of immoderate sorrow nor suffer for the Truth but we shall run into indiscrect reasoning and oppositions that will trouble all and it may be subvert the Interest of Religion in the World or else grow into a loose uncertainty leaping from one Opinion into another This uncertainty cometh not so much or not altogether from vile Affection as want of information in Religion professing without Light and Evidence having more of Affection than Principles There is a twofold Injudiciousness Total or Partial 1. Total when men are given up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into a reprobate sense or an injudicious Mind Rom. 1. 28. when utterly uncapable of heavenly Doctrine or discerning the things of the Spirit This is one of God's heaviest Judgments that is not the case of any of you I hope 2. Partial and that is in us all alas we are ignorant of many things which we should know at least we have not that discretion and prudence which is necessary for directing our Faith tempering our Zeal ordering and regulating our Practice which is necessary to avoid evil to doe good or to doe good well Or if we have Light we have no Sense or Tast. Many never felt the bitterness of Sin to purpose or sweetness of Righteousness therefore we have need to cry to God Lord give me good Tast and Knowledge 2. If you would have it you must ask it of God We can have no sound Knowledge till God teach it us By Nature we are all blind ignorant vain after Grace received though our Ignorance be helped it is not altogether cured you must still fetch it from Heaven by strong hand Without his Spirit we cannot discern spiritual things 1 Cor. 2. 14. The 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 that is chiefly the main things of the Gospel and universally all things so far as Conscience and Obedience to God is concerned in them It is the Unction must teach us all things 1 Iohn 2. 20. But ye have an Unction from the holy One and ye know all things the things of God must be seen in the light of his own Spirit The Spirit of God first giveth us the desire of these things and then satisfieth us with them it is the Spirit of God purifieth this desire that it may be holy as having an holy end that we may avoid whatever is displeasing to God and doe whatever
God to command and how reasonable it is that we should obey the supreme being His will is the Reason of all things and who should give Laws to the world but the universal Sovereign who made all things out of nothing Whatsoever you are you received it from the Lord and therefore whatsoever a Reasonable Creature can doe you owe it to him you are in continual dependance upon him For in him you live and move and have your being Acts 17. 28. And he hath redeemed you called you to life by Christ 1 Cor. 6. 19 20. What know you not that your body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own for ye are bought with a price therefore glorifie God in your body and in your spirit which are God's You owe all your time and strength and service unto him and therefore you should still be doing his will and abounding in his work 3. He injoyneth nothing but what is good Deuter. 5. 29. Oh that there were such a heart in them that they would fear me and keep all my commandments always that it might be well with them and with their children for ever Deuter. 6. 24. And the Lord commanded us to do all these statutes to fear the Lord our God for our good always that he might preserve us alive as it is at this day God hath tempered his sovereignty towards the Reasonable Creature and ruleth us not with a rod of Iron but with a Scepter of Love He draweth us with the Cords of a man Hos. 11. 4. That is with Reasons and Arguments taken from our own happiness Man being a rational and free Agent he would lead and quicken us to our duty by the consideration of our own benefit and when he might say only Thus shall ye doe I am the Lord yet he is pleased to exhort and perswade us not to forsake our own Mercies or to turn back upon our own happiness and to propound rewards that we may be encouraged to seek after him in that way of duty which he hath prescribed to us The reward is everlasting glory with the mercies of this life in order to it Heb. 11. 6. God is and he is a rewarder of them that diligently seek him 4. How indispensibly Obedience to his Commandments is required of us As long as the heart is left loose and arbitrary such is the unruliness and self-willedness of mans nature Rom. 8. 7. The Carnal mind is enmity against God for it is not subject to the law of God neither indeed can be The Carnallist will not be held to his duty but leave that which is honest for that which is pleasing and be governed by his Appetite rather than his Reason therefore Faith hedgeth up his way sheweth him that without holiness it is impossible to see God Heb. 12. 14. That there is no coming to the End unless we take the way that there is no hope of Exemption or excuse for the breaches of his Law allowed but the plea of the Gospel which doth not evacuate but establish Obedience to God's Commands requireth a renouncing of our former conrse and a hearty Resolution To serve God in holiness and righteousness all our days Luke 1. 74 75. Our duty is the end of our deliverance In the Kingdom of Grace we are not our own Masters or at liberty to do what we will Christ came not only as a saviour but as a lawgiver he hath his Laws to try our obedience Heb. 5. 9. And being made perfect he became the Authour of eternal Salvation unto all them that obey him He came not to lessen God's Sovereignty or Man's Duty but to put us into a greater Capacity to serve God he came to deliver us from the curse and indispensible rigours of the Law upon every failing not from our Duty nor that we might not serve God but serve him without fear with Peace of Conscience and joy of Heart and requireth such a degree of Grace as is inconsistent with any predominant Lust and Affection 5. That God loveth those that obey his Law and hateth those that despise it without respect of persons Acts 10. 35. In every Nation he that feareth God and worketh righteousness is accepted with him Psalm 5. 5. Thou hatest all the workers of Iniquity Prov. 11. 20. They that are of a froward heart are an Abomination to the Lord but such as are upright in their way are his delight The more obedient the more God loveth us the less obedient the less God loveth us Therefore unless we love what God loveth and hate what God hateth doe his commands carefully and avoid the contrary we cannot be acceptable with him for God would not make a Law in vain but order his Providence accordingly 6. That one day we shall be called to an account for our conformity and inconformity to God's law There are two parts of Government Legislation and Execution the one belongeth to God as King the other as Judge Laws are but a shadow and the sanction a Mockery unless there shall be a day when those that are subject to them shall be called to an account and reckoning His threatnings are not a vain Scare-Crow nor his Promises a golden Dream therefore he will appoint a day when the Truth of the one and the other shall be fully made good and therefore Faith enliveneth the sense of God's Authority with the remembrance of this day when he will judge the World in Righteousness II. The Necessity 1. The Precepts are a part of the Divine Revelation the object of Faith is the whole Word of God and every part of divinely inspired Truth is worthy of all belief and reverence The word worketh not unless it be received as the Word of God 1 Thess. 2. 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of Men but as it is in Truth the word of God which effectually worketh also in you that believe Now we cannot receive the Word as the word of God unless we receive all there are the same reasons to receive one as the other therefore if any part take good rooting the whole is received There may be a superficial affection to one part more than another but if there be a right Faith we receive all 'T is the engrafted Word that is effectual to the saving of our Souls Iames 1. 21. if we would ingraft the Word the Precepts must stir up answerable Affections as well as the Promises Every part must affect us and stir up Dispositions in us which that part is apt to produce if the Promises stir up Joy and Trust the Precepts must stir up Love Fear and Obedience The same Word which calleth upon us to believe the free Pardon of our Sins doth also call upon us to believe the Commandments of God for the regulating and
Father I have made known unto you 3. By our constancy in Prayer and earnest Supplication to know more of the Mind of God They will not be put off with other things God gave the Spirit to the rest of the Apostles but he gave the Purse to the Son of Perdition Men may have a fit of Devotion in their Prayers but their general Course is not answerable Matth. 6. 33. First seek the Kingdom of God if we seek it in good earnest we shall shew it in our Conversations and Demeanours Prov. 4. 7. Wisdome is the principal thing therefore get Wisdome and with all thy getting get Understanding This must be the chiefest thing that beareth sway in our Endeavours that we may know more of God's Mind in following our Suits uncessantly we must not be put off though God giveth other things you must not cease your Importunity Lord I expect something else from thy Goodness see Psalm 119. 132 133. Look upon me and be mercifull unto me as thou usest to doe to them that fear thy Name Order my steps in thy Word and let no Iniquity have dominion over me And Psalm 27. 7. Hear me O God when I cry with my voice have mercy upon me and answer me If we do not suffer this Desire to languish and die but still it be recommended to God daily my business is rightly to understand and perfectly to doe thy Will this is my one and great Request which I will ever and ever urge I cannot give over this Prayer till thou beest all in all and shewest me the utmost of thy Bounty We desire many things but we are soon put out of the humour as Children that seem passionately and pettishly to desire a thing but by presenting other things to them they are diverted and stilled but 't is not so with God's People As Naomi said of Boaz Ruth 3. 18. For the man will not be in rest until he have finished the thing this day So a Child of God will not be satisfied till his Desire be in some measure accomplished Secondly In what manner we should pray 1. With Earnestness slight Prayers bespeak their own denial Prov. 2. 1 2 3 4 5. My Son if thou wilt receive my Words and hide my Commandments with thee So that thou incline thine ear to Wisdome and apply thine heart to Understanding yea if thou cryest after Knowledge and liftest up thy voice for Understanding If thou seekest her as Silver and searchest for her as for hid Treasures Then shalt thou understand the Fear of the Lord and find the Knowledge of God 2. With Confidence he is wont to doe it for you Ask nothing contrary to his Nature we should come with a confidence of speeding there is in him a propensity and inclination to help us What would ye doe to an hunger-bitten Child if he cometh to you for a Knife or an Apple you would deny him them but not Meat to satisfy his hunger If for Bread to play with or Meat when he hath enough you would deny him not gratify his Fancy if he come to be taught his Book you would readily hear him So when we come not for temporal Things but spiritual Comforts when spiritual Comforts are not asked out of course and for forms sake yea not onely for Comforts but necessary Grace to doe his Will surely it cannot be that he should cast off them that love him and would fain be conformed to his Will that come humbly and long and pray and seek for his Grace 3. That this Confidence must be Evangelical he sets before his Eyes God's Goodness or Readiness to be gracious to all that call upon him so that all the hope we have to prevail should not be taken from any thing in us but something in God himself We must expect and ask Blessings from God for God and because of God's sake it is not for any good we deserve or have done or can doe that God taketh care of his weak foolish Children but for the glory of his Name his Grace and constant Goodness God is our Fountain our Reasons are his Goodness our End his Glory This is the true way of addressing our selves to God deprecating Sins for which he may harden us and remembring his Mercies on which we ground our Hope So doth David Psalm 25. 5 6. Lead me in thy Truth teach me for thou art the God of my Salvation on thee do I wait all the day Remember O Lord thy loving kindnesses and thy Mercies for they have been ever of old His eternal Love is assigned as the cause of all Psalm 23. 3. He leadeth us in paths of Righteousness for his Names sake Thirdly What should be the Grounds and impelling Principle of Prayer 1. A strong bent to please God and that all your Affections and Actions may be ordered so as to be acceptable in his sight Those that stand in awe of God are loth to offend him they may expect Direction and Light in all difficult Cases Psalm 25. 12. What man is he that feareth the Lord him shall he teach in the way that he shall choose Vers. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant 2. A desire to injoy him for these things are valuable as they lead us to God Our solid Joy lieth not in outward things but in our Communion with God Psalm 139. 24. Lead me in the way everlasting And Psalm 73. 24. Thou shalt guide me by thy Counsel and afterward receive me to thy Glory Their Business is to be happy hereafter and well guided here that they may attain that Happiness Now there is an inseparable Connexion between our walking in the time of this Life and receiving into Heaven after this Life and he that is resolved to walk by the Rule of God's Direction may promise himself to be received into Glory after his Journey is ended So Psalm 43. 3. Send out thy Light and thy Truth to lead me to thy holy Hill They would fain take the nearest way to Heaven and follow God's Counsel in all things We have his Word continually to guide us in this way but we need also the assistance of his Spirit The promised Rest is much in their Eye and doth mightily prevail with them they would have God to be their Guide here that he may be their Rest hereafter SERMON LXXIX PSAL. CXIX 71. It is good for me that I have been afflicted that I might learn thy Statutes THE Context speaketh of Afflictions by occasion of Persecutions The Proud had forged a lie against him and involved him in many Troubles when in the mean time their heart was as fat as grease They wallowed in Ease and Pleasure but David kept right with God and yet his Afflictions do not cease God doth not presently take away Opposition because of our proud unhumbled unmortified Spirits though we hold fast our Integrity for the main therefore he comforteth himself in his
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
is a sure effect of great arrogancy and pride They think they may do what they please They have no changes Therefore they fear not God and put forth their hands against such as be at peace with them Psal. 55. 19 20. whilest they go on prosperously and undisturbedly they cannot abstain from violence and oppression This is certainly Pride for it is a lifting up the heart above God and against God and without God And they do not consider his Providence who alternately lifts up and casts down that Adversity may not be without a Cordial nor Prosperity without a Curb and Bridle But when men sit fast and are well at ease they are apt to be insolent and scornful Riches and worldly greatness maketh men insolent and despisers of others and care not what burdens they impose upon them they are intrenched within a mass of wealth and power and greatness and so think none can call them to an account Solomon speaketh of two sorts of people Prov. 18. 10 11. The Name of the Lord is a strong tower the righteous runneth into it and is safe The rich mans wealth is his strong city and as an high wall in his own conceit Every man is as his trust is For as the Psalmist speaketh of Idols in general They that trust in Idols are like unto them so it is true of spiritual Idols If a man trust in vain things his heart groweth vain proud and insolent promiseth him an uninterrupted course of felicity from poor perishing things that come and go at God's pleasure If a man trust in God then he is kept holy humble carried on with a noble and divine Spirit and findeth more safety than another that hath all the strength and power of the world to support and back him The Name of the Lord is a real Refuge but wealth and honour and worldly greatness is but an imaginary Refuge He that hath nothing but the Name of the Lord to trust in Worldlings think he buildeth Castles in the Air but the Godly knoweth that Worldlings indeed build Castles in the Air while they look big and and think their greatness shall bear them out Alas Wealth is but a Wall and a strong Tower in their own conceit not really so but this puffeth them up and they are quite other men when they are at top than what they were when they were under 3. Because they affect a life of Pomp and Ease and carnal Greatness and so despise the Affliction and Meanness and Simplicity of the People of God The false Church hath usually the advantage of worldly Power and external Glory and the true Church is known by the Divine Power Gifts and Graces and the lustre of Holiness Psal. 45. 13. The kings daughter is glorious within is found out by Faith Love Patience Sobriety Heavenly-mindedness Humility Purity and the like rather than by a splendid appearance And holiness becomes God's house Psal. 93. 5. rather than Gold and Silver and costly Furniture The false Church vaunts it self in costly Temples Officers richly endowed with Temporal Revenues and a pompous attendance And so the simplicity of the Gospel is corrupted and turned into a worldly Domination As for instance The Church of Rome boasts of her Grandeur and Magnificence and upbraids the Reformed with their abject condition Ministris eorum nihil vilius saith Campian They can tell of the pompous Inauguration of their Popes their stately Train of Cardinals Lordly Prelates whereas the poor Ministers of the Gospel live hardly and precariously Whereas indeed the glory of the true Church doth not make a fair shew in the flesh is not external corporeal and visible but internal incorporeal and invisible Cant. 1. 5. And like its Head Jesus Christ who to appearance was humble poor and afflicted but in him were hidden all the treasures of wisdom and knowledge yea the fulness of the Godhead dwelt bodily External splendor pleaseth the flesh and is not a sign of Virtue so much as Pride Luke 16. 19. What shall become of the Primitive Church for the first 300 years if outward greatness be a mark of it Naz. Orat. Con. Aroc The World is with them but the Faith with us they have pure Gold but we pure Doctrine So â—…ilary against Auxentius Unum moneo cavete Antichristum male enim vos parietum amor cepit male Ecclesiam Dei in tectis artificiisque veneramini male sub iis pacis nomen ingeritis anne ambiguum est in iis Antichristum cessurum Montes mihi Sylvoe Lacus Carceres Voragines sunt tutiores in iis enim Prophetoe aut manentes aut demersi Dei Spiritu prophetabant Well because of their affectation of worldly greatness they are called proud and so it is taken Mal. 3. 15. Ye call the proud happy And because of this they hate and molest the People of God because there is a contrary spirit They hear Christ's voice Mat. 11. 29. Learn of me for I am meek and lowly They hate them because they contemn that Felicity which they affect and so put a scorn on their way 1 Pet. 4. 4. think it strange that you run not with them into the same excess of riot speaking evil of you 4. They are called proud because of their insolent carriage towards the Lord's People partly in their Laws and Injunctions requiring to give them more Honour Respect and Obedience than in Conscience can be afforded them as Haman would have Mordecai to devote himself to him after the manner of the Persians Esther 3. 5. The man though a Favourite was an Amalekite one that came of that stock whose remembrance God would have to be blotted out Exod. 17. 14. And possibly more worship and honour was required than was due to a man God had forbidden to give divine honour to any but himself now according to the custom of Persia these honours did somewhat savor of divine worship vide Brisson pag. 10 11 12 13 14 with the 18th So Ieroboam would have his Calves worshipped 1 Kings 12. 32. And yet all that complied with him therein are charged for walking so willingly after the Commandment Hosea 5. 11. We dare not offend God to please men the good Levites are commended 2 Chron. 11. 14. So it was Pride in Nebuchad-nezzar to command all men to bow before his image Dan. 3. 15 16. God's Prerogative must not be incroached upon there is a superior Sovereign Partly in vexing molesting and oppressing them at their pleasure the formal Christian hateth the spiritual Gal. 4. 29. Now this cometh from their Pride Psal. 10. 2. The wicked in his pride doth persecute the poor Would not have their lazy course upbraided and disgraced by the seriousness and strictness of others they malign what they cannot imitate And 't is carried on by their Pride or abuse of Power God counteth it Pride Psal. 12. 5. For the oppression of the poor for the sighing of the needy the Lord will arise to deliver him and
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
upward that is to God for ease and relief as when we expect any bodies coming we send our eyes towards the place from whence he cometh Reasons 1. The Children of God make more of a Promise than others do and that upon a double account Partly because they value the Blessing promised Partly because they are satisfied with the assurance given by God's Word so that whereas others pass by these things with a careless eye their souls are lifted up to the constant and earnest expectation of the Blessing promised 'T is said of the Hireling that he must have his wages before the Sun go down Deut. 24. 15. Because he is poor and hath set his heart upon it Or as it is in the Hebrew lifted up his soul to it meaning thereby both his desire and hope He esteemeth his wages for it is the solace of his labors and the maintenance of his life and he assuredly expecteth it upon the promise and covenant of him who setteth him awork So it is with the Children of God they esteem the Blessings promised and God's Word giveth them good assurance that they do not wait upon him in vain 1 Tim 4. 10. Therefore we both labour and suffer reproach because we trust in the living God who is the saviour of all men especially of those that believe They know God is good to all much more to his Covenant servants They value his salvation and venture their All upon his salvation and the truth of his Word and therefore lift up their souls to him in the midst of their pressures and difficulties 2. It is some satisfaction to enjoy the Blessing in Idea and contemplation before we have it indeed Hope causeth a kind of anticipation and preunion of our souls with the blessedness expected as Heirs live upon their Lands before they have them And that 's the reason why Joy is made to be the fruit of Hope though it be proper to fruition and enjoyment Rom. 12. 12. Rejoycing in hope of the glory of God It refresheth them in their Pilgrimage and affecteth them in some measure as if it were in hand So Rom. 15. 13. 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 While believing waiting hoping while conflicting with difficulties They carry themselves as if they had already obtained the thing promised for by eying the Promise they are cheared and revived Hope giveth a foretaste especially when the comforting Spirit addeth his impression thereunto 3. The opening of the eye of Faith argueth a closing of the eye of Sense which giveth a double benefit First That we are not withdrawn with vain Objects Secondly Not discouraged with contrary Appearances First That we are not withdrawn by vain Objects Nothing doth quench Zeal and Holiness and Joy in the Lord nor cast water upon that sacred fire which should be kindled and kept ever burning in our bosoms so much as keeping the eye of Sense always open to behold the lustre and beauty of worldly vanities Alas then hope of Heaven and salvation from God is a cold heartless thing we think of it carelesly desire and press after it very weakly But now when the eye of Sense is shut and the eye of Faith kept always open then Hope advanceth it self with life and vigor and present things seem less and things to come more great and glorious in our eyes 1 Pet. 1. 13. Be sober and hope to the end c. Sobriety is the moderation of our affections in the pursuit and â—…se of earthly things The delights of the present life burden the Soul glue it to the earth and to base and inferior objects But when our Souls are kept in the fresh lively and serious expectation of better things all the things of the world appear more contemptible 'T is not for Eagles to catch Flies nor for the Heirs of Promise to be captivated by the delights of Sense so that every day our Hope is more certain and powerful our pursuit more earnest The mind is not darkned with the fumes of lust nor diverted from those noble objects Secondly The eye of Sense being shut we are not discouraged with contrary appearances nor with fears and troubles and the tryals of the present life because Hope seeth Sun-shine behind the back of the Storm We have a notable Emblem of the eye of Faith and the eye of Sense in the Prophet and the Prophet's man 2 Kings 6. 15 16 17. When the servant of the man of God was risen early and gone forth behold an host compassed the city both with horses and charets and his servant said to him Alas my master how shall we do And he answered Fear not for they that be with us are moe than they that be with them And Elisha prayed and said Lord I pray thee open his eyes that he may see And the Lord opened the eyes of the young man and he saw and behold the mountain was full of horses and charets of fire round about Elisha's man is afrighted with the dreadful appearance of Enemies encompassing them round about and is at his wits end What shall we do But his Master Elisha had the eye of Faith and could see great preparations which God had sent for their defence which the servant could not see therefore encourageth him and in a Prophetical Vision sheweth not only more horses and charets but charets of fire which were no other than the Angels of God come together in the manner of an Host to rescue the Prophet of God What was represented to him in a Prophetical Vision is always evident to Faith and to the eyes of a believing Soul They see God and his holy Angels set for their deliverance When God openeth the eyes of the mind they can see the glory and power of the other world and then though troubled on every side yet not distressed though perplexed yet not in despair though persecuted yet not forsaken though cast down yet not destroyed 2 Cor. 4. 8 9. Though wrestling with difficulties yea brought to some extremities yet this invisible assistance supporteth them and though they have little humane means yet God carrieth them on to their expected end and issue 1. USE To reprove us for poring so much upon present things and neglecting those to come especially the great recompence of reward Alas Men have either none or cold thoughts of that blessed estate which is offered in the Promises Our thoughts flie up and down like dust in the wind they may sometimes light upon good things but they vanish and abide not We may have some cold ineffectual glances upon Heaven and heavenly things which flie away and never leave the Soul better This argueth Hope is very weak if there be any at all for Hope is always longing and looking out for the blessing Sending Spies into the Land of Promise to bring it tydings thence it will discover its self
for ever I shall illustrate this Proposition by these Considerations 1. That God's Children are sometimes under deadness 2. That in such deadness the Word of God is the onely means to quicken them 3. Though the Word be quick and lively and powerful yet it is God that must bless it that must make it a support to the Soul 4. That whenever we have received these Comforts Quicknings and Supports from him they should ever be recorded and treasured up in the Registers of a thankful memory for the great uses of Christianity I. First God's Children are under deadness sometimes which hapneth to them for many causes 1. By reason of some Sin committed and not repented of or not fully repented of God smites them with deadness and hardness of heart and the spiritual life for awhile is greatly obstructed and impaired that it cannot discover itself and they have not those lively influences of grace as formerly Thus it was with David when he had strayed so greatly from God and begs God not to cast him off Psal. 51. 11. Cast me not away from thy presence and take not thy holy Spirit from me As a wound in the body lets out the life blood and the spirits so these grievous sins are as a wound in the soul Sin against the conscience of a renewed man defaceth the work of the holy Spirit so that for a while he seems to be shut out from God's favor and his gracious abilitie are lessened and impaired he is like a wounded man till he be cured and made whole again The Spirit being grieved and resisted withdraws and the strength of the Soul is wasted and therefore be very tender stand in awe not only of greater but smaller sins 2. By reason of some good omitted especially neglect of the means whereby we may be kept alive fresh and lively in God's service Lazy fits of indisposition and omissions of duty do more frequently steal in upon Believers than positive out-breakings and commissions of sin and they are more ready to please themselves in them and lie still under them and so by this means contract much deadness of heart As a Lute that is not play'd upon but hangs by the wall and not used it soon grows out of keller for want of use so if we do not diligently and constantly exercise our selves in godliness our hearts grow dead and vain It is the complaint of the Church Isa. 64. 7. There is none that stirreth up himself to take hold of thee If we do not stir up our selves to keep on a constant commerce with God and respect to God alas deadness creeps upon the heart unawares and we are commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 6. To stir up the gift of God which is in us Surely a sloathful servant will soon become an evil servant Mat. 25. 26. Thou evil and sloathful servant Therefore our sinful sluggishness is one cause of our deadness for he that doth not trade with his Talents will necessarily become poor and if we do not continue this holy attendance upon God the heart suffers loss 1 Thess. 5. 19 20. Despise not prophesie quench not the Spirit The coupling of these two things together shews that if we despise Prophesie we quench the Spirit as fire goes out not only by pouring on water but by not stirring and blowing it up To expect help from God when we are sluggish is to tempt Christ and put him still upon a miraculous way to heal and cure our distempers Who will bring bread and meat to a Sluggard's Bed who will not arise to labor for it oâ—… will not rise at least to fetch it Therefore if we will not attend upon God in the means of grace he will not bring us that help comfort and supply that otherwise we might have God worketh but so that we work also 2 Phil. 12. 13. Work out your own salvation with fear and trembling For it is God that worketh c. God's working is not a ground of laziness but for more strict observance Since all depends upon God therefore take heed you do not offend God and provoke him to suspend his grace We must not lie upon a Bed of ease and cry Christ must do all for this is to abuse the power of grace to laziness It is notable that God bids his people do that which he promiseth to give them Psal. 31. 24. Psal. 27. 14. Be of good courage and he shall strengthen your heart As if he had said strengthen thine heart and he will strengthen thy heart The courage of Faith is both commanded and promised why God by this would shew how we should shake our selves out of our laziness and idleness that though God gives us grace and power yet he will have us to work as a Father that lifts up his childs arm to a burden and bids him lift it up Usually we complain of deadness with a reflection upon God he quickens the dead and therefore I am dead ay but what hast thou done to quicken thy self for grace was never intended that we might be idle you must complain of your selves as the moral faulty cause God is the efficient cause you do not meditate pray draw life out of the precious promises when the Spouse sleeps and keeps her Bed then Christ withdraws Cant. 5. 6. 3. Another cause is unthankfulness for Benefits received especially spiritual Benefits for God loves to have his grace acknowledged He stops his hand and suspends the influences of his grace when the creature doth not acknowledge his bounty Col. 2. 7. Be stablished and rooted in the faith abounding therein with thanksgiving The way to grow in Faith and get by Faith is to be thankful for what we have received that 's an effectual means both to keep it and to get more Therefore if we be always querulous and do not give thanks for the goodness of God to us for what he hath already vouchsafed to us in Christ no wonder that deadness and discouragement creeps upon our hearts 4. Pride in Gifts for we are told Iam. 4. 6. God resisteth the proud but giveth grace to the humble The Garland we put on our own heads soon withers and those Gifts which we are pusst up with are presently blasted and have deadness upon them for he will teach us to ascribe all to himself 5. Some great and heavy Troubles We read ver 107. of this Psalm I am afflicted very much quicken me O Lord according unto thy Word O! when we are afflicted sore there 's a deadness upon the heart the spiritual life clogged with what alacrity did they go about good things before but then there 's a damp worldly sorrow deadens the spirit as godly sorrow quickens it and is a means to keep us alive to God 6. Another cause is Carnal liberty or intermedling with worldly vanities So much we may learn from that Prayer Psal. 119. 37. Turn away mine eyes from beholding vanity and quicken thou
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.
mind of man is restless and cannot lie idle therefore it is good to set it a work upon holy things It will be working upon somewhat and if you do not feed it with holy thoughts what then Alll the Imaginations of the heart will be evil only evil and that continually Gen. 6. 5. These are the natural products and births of our spirits And Matth. 15. 19. Out of the heart proceeds evil thoughts c. When the heart is left to run loose then we shall go musing of Vanity and sin therefore by frequent meditation this evil is prevented because the mind is preoccupied and possest already by better things nay the mind is seasoned and vain and carnal thoughts grow distastful to us when the heart is stored with good matter 2. The more these thoughts abide with us the more the heart is seasoned and fitted for all worldly comforts and affairs It is hard to touch pitch and not be defiled to go up and down with a serious heart in the midst of such temptations Nothing makes you awful and serious so much as enuring your minds with holy thoughts so that you may go about wordly businesses in a heavenly manner God's Children are sensible of this therefore they make it their practice to begin the day with God Psal. 139. 18. When I awake I am still with thee As soon as they are awake they are seasoning their minds with somewhat of God And they not only begin with God but take God along with them in all their comfort and business Prov. 23. 17. They are in the fear of the Lord all the day long Why do vain thoughts haunt us in duty because it is our use to be vainly occupied A carnal man goes about heavenly business with an earthly mind and a godly man goes about earthly business with a heavenly mind A carnal man's thoughts are so used to these things that he cannot take them off but a Godly man hath enured his mind to better thoughts 3. Thoughts will enflame and enkindle your affections after heavenly things It is beating the stèel upon the flint makes the sparks fly out So by serious inculcative thoughts we beat out affections these are the bellows to blow up the coals it is a very deadning thing to be always musing on vanity Cant. 1. 3. Thy name is as ointment poured forth therefore do the Virgins love thee When a box is broken and the ointment poured out when the name of God is taken in by serious thoughts that stirs up affection 4. By holy thoughts we do most resemble the purity and simplicity of God We do not resemble God so much by speech and course of our actions as we do by our serious and holy thoughts for his spiritual nature and being is best exprest by these operations of our own Spirits You can conceive of God as a spirit always beholding himself and loving himself and so you come nearer as to the being of God the more your thoughts are exercised and drawn out after holy things 5. By these holy meditations the soul is present with God and can solace it self with him The Apostle saith We are absent from him in the Body but present with him by the spirit present with him by the workings of our thoughts This is the way to get into the Company of the spirit to be with him Psal. 139. 18. How with him By our thoughts and by serious calling him to mind God is not far from us but we are far from him God is not far from us in the effects of his Power and goodness but we are far from God because our thoughts are so seldom set a work upon him This is the way to solace our selves with God to be much in these holy things SERMON CIII PSAL. CXIX VER 98. Thou through thy Commandments hast made me wiser than mine enemies for they are ever with me IN the former Verse you shall find the Man of God had exprest his affections to the VVord O how I love thy Law Now he renders the reason of his great affection because he got wisdom thereby a benefit of great value as being the perfection of the reasonable nature and a benefit highly esteemed in the world Those which care not for the reality of wisdom yet affect a reputation of it Iob 11. 12. Vain man would be accounted wise though he be born like the wild asses colt Though he be rude and brutish yet he would fain be accounted wise Knowledge was the great bait laid for our first Parents and so much of that desire is still left with us that we had rather be accounted wicked than weak and will sooner entitle our selves to the guilt of a vice in morals than own any weakness in intellectuals no man would be accounted a Fool. VVell then David's a ffection is justified he might well say O how I love thy law because he got wisdom thereby and such wisdom as carried him through all his trouble though he had to do with crafty Adversaries as Doeg Achitophel and others that excell'd for worldly policy yet O how I love thy Law For through thy Commandments c. In which words you have 1 The Benefit gotten by the VVord Wisdom 2 The Original Author of this Benefit Thou 3 The Means Through thy Commandments 4 The Benefit amplified by comparing it with the wisdom and craft of his Enemies the Politicians of Saul's Court men advanced for their great wisdom and subtilty Thou hast made me wiser than mine enemies 5 The Manner how he came to obtain this Benefit For they are ever with me Doct. That God through his Commands doth make his People wiser than their Enemies It is but David's Experience resolved into a Proposition I shall 1. Illustrate the Point by explaining the circumstances of it 2. Then prosecute it I. First The Benefit obtain'd is Wisdom Mark 1. It is not Craft or Wisdom to do evil that 's to be learned in the Devil's School but Divine wisdom such as is gotten by study and obedience of God's Laws Gen. 3. 1. The Serpent was the subtilest of all the beasts in the field Satan's Instruments are very acute in mischief wise to do evil but to do good have no knowledge Jer. 4. 22. Cunning enough in a way of sin but to seek in every point of duty your souls must not enter into their secrets This wisdom should rather be unlearned better be Fools and Bunglers in a way of sin than wise to do evil 1 Cor. 14. 22. Brethren in malice be ye children but in understanding be ye men And Rom. 16. 19. I would have you wise unto that which is good and simple concerning evil Simplicity here is the best wisdom 2. It is not worldly Policy or a dexterous sagacity in and about the concernments of this life There are some which have the spirit of the world 1 Cor. 2. 12. And a genius or disposition of soul which wholly carrieth them out to riches
practice in order to knowledge saving knowledge is the cause of practice and it is the effect of it Use 1. Learn how much Practice exceeds Speculation and whereby a Man's understanding is to be valued Who is to be accounted a spiritual understanding Man Not he that hath finer Notions but he that is most skilful and ready to every good work Do not content your selves with a few fine Opinions well drest and curiously set forth for all this is nothing to practice It must needs be so for practice is the end of knowledge now the end is always more worthy than the means all the means have their loveliness from their end and all the means have their order and measure from their end that is we must so use the means that we may come to such an end Well then knowledge is worthy for practice sake and only to be sought after in order to practice not to soar aloft but we are to be wise to sobriety nor as wanton fancies such as affect conceits of wit and empty frothy notions all should be suited to practice Use 2. Again I might apply it How ill they do that sever knowledge and a good conscience When the Age grew more knowing they were less moral in Seneca's time as it was so with them so it is with Christianity many times It was the saying of one When I compare former times with ours times of ignorance darkness superstition they had more zeal we have more light where there was less knowledge there was more practice Now we have Notions like a Carbuncle which seems at a distance to be all fire though it is quite cold so we seem to have high floating Notions concerning Godliness the head is stored with these but hearts empty of Grace hands idle less circumspect more careless and loose fruitless in good works It shews us the cause why many that have great dexterity in wit and excellent gifts in other things yet are very stupid and blockish in the things of God There is now a decay of gifts and knowledge why because Professors do not refer all to practice and then ungodliness and less practice provokes the Lord to withdraw the light God punished the Heathens with spiritual blindness because they did not improve their knowledge and we may justly fear it may prove so with us who are all head little heart much in speculations little very little in practical holiness SERMON CVII PSAL. CXIX VER 101. I have refrained my feet from every evil way that I might keep thy Word THE great work of a Fast-day is to put away the evil of our doings as when a Fire is kindled in an house and begins to rage and burn fiercer it concerns those that would stop the fury of it to remove the combustible matter The Fire of God's wrath hath been kindled amongst us and is not yet quenched I suppose none of you doubt your business is to remove the combustible matter to put away your sins this Scripture will be of some use to you to that purpose David had spoken of that wisdom which he had got by the Word of God above Enemies Teachers Ancients it was not such a wisdom as consisted in speculation but practice not only such as did enable him to talk high and set his tongue awork no it was such as did enable him to do things worthy of God as did set his feet awork Our feet are slow and heavy in God's ways but very swift to that which is evil and therefore herein did David's wisdom consist to bridle himself to refrain his feet that he might not run head-long into all manner of evil and not only so but that he might be also more ready to that which is good I have refrained my feet from every evil way that I might keep thy Word Where 1 We have David's practice I have refrained my feet from every evil way 2 His end or motive That I might keep thy Word That he might be exact and punctual with God in a course of obedience 1. In his Practice You may note the seriousness of it I refrained my feet By the feet are meant the affections Eccles. 5. 1. Keep thy foot when thou goest into the house of God Our affections which are the vigorous bent of the soul do engage us to practise therefore fitly resembled by the feet by which we walk to any place that we do desire so that I refrained my feet the meaning is I keep a close and strict hand over my affections that they might not lead me to sin Then you may note the extent of it he doth not only say I refrained from evil but universally from every evil way But how could David say this in truth of heart because of his offence in the matter of Uriah Answ. This was the usual frame and temper of his soul and the course of his life and such kind of assertions concerning the Saints are to be interpreted voce conatu licet non semper eventu This was his errand and drift his purpose and endeavor his usual course though he had his failings 2. What was his Motive and End in this That I might keep thy Word That I might be exact and punctual with God in a course of obedience and adhere to his Word uniformly universally impartially Doct. He that would keep the Word must refrain his feet that is stand at a great distance in heart and practice from all sin For the illustration of the Point observe 1 A Christian must do both he must stand at a distance from sin and he must keep the Word There is a negative and an affirmative part in every Commandment Precepts and Prohibitions we need both the Bridle and the Spur the Bridle to refrain the feet from sin and the Spur to quicken us to walk closely with God according to the direction of his holy Word A simple abstinence from sin without exercising our selves unto godliness will not serve the turn Psal. 34. 15. Depart from evil and do good So Psal. 37. 27. There is a double principle in every renewed man flesh and spirit Gal. 5. 17. and his work is to restrain the one to keep in the flesh that would fain break out and range abroad in unseemly actions and to encourage and put forth the other the Spirit in its necessary operation with vigor and life There 's a double Estate laid before us Heaven and Hell therefore we are not only to forbear sin which is walking to Hell but we must walk worthy of God in all well-pleasing and be fruitful in good works which is our way to Heaven Eph. 2. 10. Forbearing evil and doing good The Pharisees Religion ran upon Negatives I am not an Adulterer an Extortioner c. Luke 18. 28. Many are not vicious rather than godly they keep themselves in a middle lukewarm estate and though they be not defiled with foul sins yet do not set themselves seriously to serve the Lord. 2
teaching and is always at hand to guide us and give counsel to us which is cause of our standing We need this continual teaching to keep us mindful that we may not forget things known The Spirit puts us in remembrance because of the decay of fervency and dulness of spirit that groweth upon us therefore are truths revived to keep us fresh and lively that we may not neglect our duty because of incogitancy and heedlesness we mistake our way and are apt to run into sin in the time of trial and temptation Therefore we need a Monitor on all occasions Isa. 30. 31. that we may not be carried away with the corrupt bent of our own hearts Well then this abiding in us is the cause of perseverance 1 Iohn 2. 27. Use. To shew the reason of mens fickleness and unconstancy both in opinion and practice He that is led by man unto man both as to opinion and practice may be led off by man again when we take up Truth upon Tradition and Humane Recommendation Oh seek it of God! Isa 48. 17. I am the Lord your God that teacheth you to profit Not our own ability but the light of the Holy Ghost wait upon God learn something of him every day and give God all the glory SERMON CIX PSAL. CXIX VER 103. How sweet are thy words unto my taste yea sweeter than honey to my mouth IN this Verse you have another evidence of David's affection to the Word and that is the incomparable delight which he found therein as being suitable to his taste and spiritual appetite This pleasure and delight he found in the Word is propounded 1 By way of Interrogation or Admiration How sweet are thy words unto my taste As if he had said so sweet that I am not able to express it 2 By way of Comparison Yea sweeter than honey to my mouth To external sense nothing is sweeter than honey honey is not so sweet to the mouth and palat as the Word of God is to the soul. It is usual to express the affections of the mind by words proper to the bodily senses as taste is put here for delight and elsewhere eating is put for believing and digesting the truth Thy Word was sweet and I did eat it Jer. 15. 8. Again in all kind of Writers both prophane and sacred it is usual to compare the Excellency of Speech to Honey The Poet describes an Elegant man That his Speech flow'd from him sweeter than Honey And the like we may observe in Scripture Prov. 16. 24. Pleasant words are as an honey comb sweet to the soul and health to the bones He means words of wisdom such words as come from a pure heart now these are sweeter than Honey So the Spouse because of her gracious doctrine it is said Cant. 4. 11. Thy lips O my Spouse drop as the honey-comb And Psal. 19. 10. More to be desired are they than gold yea than much fine gold sweeter also than honey and the honey-comb For Profit he esteemed them more than Gold for Pleasure more than Honey or the Honey-comb and David saith here Thy words are sweet unto my taste He doth not say in general They are sweet unto the taste but sweet unto my taste Holy men that have much communion with God such as David was they that have his Spirit find this delight in the Word of God nothing so sweet or so full of pleasure to the soul. Two Points 1. That there is such a thing as spiritual taste 2. That to a spiritual taste the Word of God is sweeter than all pleasures and delights whatsoever Doct. 1. That there is such a thing as spiritual taste 1 I shall shew that it is and what it is The use of it and what is requisite to it 1. It appears that there is such a thing the soul hath its senses as well as the body We do not only know but feel things to be either hurtful or comfortable to us so the new nature doth not only know it but doth seem to feel it that some things are hurtful and others are comfortable to it and hence the Apostle's expression Heb. 5. 14. Such have their senses exercised to discern both good and evil Christians If there be such a thing as spiritual life certainly there must be spiritual sense for all life is accompanied with a sense of what is good or evil for that life and the higher the life the greater the sense Beasts feel more than a Plant when hurt is done to them because they have a nobler life and a Man than a Beast and the life of Grace being above the life of Reason there 's a higher sense join'd with it and therefore the pain and pleasure of that life is greater than the pain or pleasure of any other life for spiritual things as they are greater in themselves so they do more affect us than bodily A wounded Conscience who can bear it Prov. 18. 4. What a sense doth the evil of the spiritual life leave upon the soul And then for the comforts of the spiritual life the joys and pleasures of it are unspeakable and glorious 1 Pet. 1. 8. such joy as no tongue or words can sufficiently express A taste of the first-fruits of Glory how sweet is it Briefly let me tell you there are three internal Senses spoken of in Scripture Seeing Tasting and Feeling Sight implies Faith Iohn 8. 56. Abraham rejoiced to see my day And Heb. 11. 27. By faith Moses saw him that was invisible There is a seeing not only with the eyes of the body but with the eyes of the mind things that cannot be seen with the outward sense Abraham saw my day at so great a distance As there is sight so also taste which if we refer it to good is nothing else but spiritual experience of the sweetness of God in Christ and the benefits which flow from communion with him Psal. 34. 8. O come taste and see that the Lord is gracious Do not only come and see but come and taste The third sense is feeling or touch that relates to the power of grace Phil. 3. 10. That I might know him and the power of his resurrection c. There is a sense that a Christian hath of the power of grace and of Christ upon his soul so 2 Tim. 3. 5. Having a form of godliness but denying the power thereof When men resist the force and vertue of that Religion which they profess then they are said to deny the power of those Principles Well then there are spiritual senses 2. Now that we might know what they are let me shew 1. How these spiritual senses differ from the external 2. That in some sense they differ from the understanding 1 These spiritual senses differ from the external sense that I shall prove by three Arguments 1. Because in those things that are liable to external sense a man may have an outward sense of them when he hath not an inward
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
mind so darkly that no body could understand their meaning Christians they were not men that were to act a part oftheir own upon the stage of the world not men that aimed at ostentation of wisdom and curiosity of science but they were holy men they were free from ambition and envy and other such vile affections which are wont to make Writers to affect obscurity therefore in all simplicity of stile plainness of heart and faithfulness to their message they minded their Master's honour and the Peoples good they renounced pomp of words and lofty speculations minded that People might understand the mind of God published by them As they were holy men so they were acted by the Spirit of God now the Spirit of God is not a Spirit of darkness but a Spirit of light which gives understanding to all men therefore they spake luminously and clearly Nay they were not only acted by the Spirit but they were born up by the Spirit carried by the Holy Ghost while they were employed in this work publishing the mind of God to the Church they were carried beyond the line of their natural spirits by an extraordinary impulse infallibly born up so that they could not err and miscarry Now from such holy men that were not sway'd by ambition and private aims so guided so acted by the Spirit what can be expected but what is sure clear and plain 3. I argue and reason again from the end of God in giving us the Scriptures all which doth clearly infer that here 's a sure and plain direction that will lead you to Heaven There 's a fourfold end wherefore God hath given us the Scriptures 1. That by this means heavenly doctrine might be kept free from corruption that men might not obtrude Articles of Faith upon us and fancies of their own brain that heavenly doctrine might be put into a stated course and kept pure from corruption When mankind sate in darkness and in the shadow of death it was necessary that one way or other they should have light that God by some way or other would reveal his mind to them either by word of mouth or by writing Now God did it by Oracles and extraodinary messages at first while there were but few truths revealed and such as did not much burden the memory and while men were long-lived and so could a great while avouch their message from God and while they were of great simplicity and the Church was confin'd to a few men to a few families within a small compass of ground not liable to those miseries and changes now in latter days Before Christ came it was fit God should send his messengers but now in these latter days when he hath spoken to us by his Son Heb. 1. 1. it is fit the Rule of Faith should be closed up It is not for the honour of the Son of God that after him should come any extraordinary Nuncio or Ambassador from Heaven as if he had not fully discovered his Fathers mind Well then therefore God hath put all his messages into writing for the use of after-ages and for this end that there might be some publick standard for trying of things by now God's end would not be accomplished if this writing were not clear Here 's the Argument the world would be left at great uncertainties far more than in old time and so this end for preserving truth for the use and direction of the Church would be wholly lost Well then if God will make a writing serve instead of extraordinary messages which brought their own evidence with them certainly he will not put it into words liable to mistake but that are intelligible Wisdom saith Prov. 8. 9. They are all plain to him that understandeth and right to them that find knowledge Certainly they that come in simplicity of heart with a mind to learn God's Will not to cavil they may know 2dly God's end in setting forth the Scripture was that it might be read of all Ages and of all Sexes as the Book of the Law was to be read in the Congregation before the Men Women little Ones and Strangers Deut. 21. From day to day it was read in the Synagogue Acts 15. 21. And God would have them teach their children Deut. 6. 6. And Timothy is commended for reading the Scriptures from his youth 2 Tim. 3. 5. And the Apostles do express themselves to be debters both to the wise and unwise to Greeks and Barbarians Rom. 1. 14. To speak wisdom to the wise and plainness to the simple And St. Iohn he writes to children and young men and fathers 1 Iohn 2. 3. Well then here 's my Argument If God would write a Book to be read by men women children all sorts surely 't is that all might understand not that they might repeat it by rote and toss the words of it in their mouths as Parrots do words they understand not surely then they are compiled to profit all 3dly God's end in giving the Word was for converting of men or leaving them without excuse Now take either end and it shews there must be a plain direction If for converting of men then it must be so plain that it may be understood by them for there is nothing gets to the heart but by the understanding After I was instructed I smote upon my thigh And all influences are conveyed by light and if God gains any heart it is by teaching and by light Or if it were for leaving them without excuse it must be by a clear revealing of his Will otherwise they might pretend obscurity The Apostle pleads this 2 Cor. 4. 2 3 4. saith the Apostle There is such plain truth in the Gospel that every man's conscience may take it up if he will and if he cannot see the Majesty of God in this doctrine they are blinded by Satan the fault is not in Gospel-light but in their own eyes they cannot complain of God but of themselves 4th End is that it might be a rule of faith and manners by which all doctrines are to be tryed A rule of faith Isa. 8. 20. To the law and to the testimony if they speak not according to this Word it is because there is no light in them And Acts 17. 11. They received the Word with all readiness of mind and searched the Scriptures daily whether these things were so So to be a rule of manners Gal. 6. 16. As many as walk according to this rule c. There are many actions which God requireth of us that expose us to great difficulty and hazard now before the heart be gained to them we had need have a plain proof that it is the Will of God For who will venture his all unless he have a clear warrant that knows whither he goes and whither to look for amends if he suffer the loss of all things Thus there 's light in the Word Secondly But now 't is a full direction for David speaks it of his
you renounce all your sins and all the vanities you have doated upon And we answer to God enter into a solemn Oath That we will renounce sin that we will accept of Christ as our Saviour and will walk before him in all holy obedience Among the Romans when any Soldier was prest for War he took an Oath to serve his Captain faithfully and not to forsake him and then he was called Miles per Sacramentum a Soldier by Sacrifice or by Oath and sometimes one took an Oath for all the rest and the others only said The same Oath he took the same do I and these were called Milites per conjurationem Milites evocati Thus every Christian is a professed Soldier of Christ he hath sworn to become the Lords to cleave faithfully to him and this Oath that it may not be forgotten is renewed at the Lord's Supper where again we solemnly engage by the publick Rites that are there used to stand to our Covenant We do not only come and take God's Enfeoffment take a pledge out of God's hands to be assured of the priviledges of the Covenant but we bind our selves to perform the duty thereof For as the blood of the Beast Exod. 24. 7 8. that was offered in the Sacrifice which is called there the blood of the Covenant was sprinkled not only upon the Altar to shew that God was engaged to bless but sprinkled half upon the people to shew they were engaged to obey there was a confirmation of that promise made to God All that the Lord hath commanded us that will we do Well now if God thought such a course necessary and profitable for us certainly we may upon occasion use the like means for our confirmation for our strengthning in the work of obedience That there is such a Vow exprest or implied in every Prayer may be easily made good in the whole tenure of our Christianity therefore certainly it is lawful so to do to make our duty more urgent and explicite upon our souls by solemn Vow and serious Oath of dedication of our selves to God's use and service 2. The practice of the Saints who have publickly and privately engaged themselves to God do shew the lawfulness of it Publick instances 2 Chron. 15. 12 13 14. They entred into a Covenant to seek the Lord God of their fathers with all their heart and soul. And they sware unto the Lord c. So in Iosiah's time 2 Chron. 34. 31. And the King stood in his place and made a Covenant before the Lord to walk after the Lord and keep his Commandments c. So Neh. 10. 29. They entred into an Oath to walk in God's laws And for private Oaths we have David's instance here in the Text. And Iob 31. 1. I made a Covenant with mine eyes He had bound himself by a holy vow and purpose to guard his senses and take heed his heart did not take fire by the gazing of his eye that it was not inflamed with lust and sin 2 That it is convenient so to do 1. To answer God's love and condescension to us in the Covenant God thinks he can never be bound fast enough to us and therefore interposeth by an Oath An Oath is properly conversant about a doubtful matter of which there is some question or scruple which cannot otherwise be decided than the Law saith He should give his Oath to his Neighbour Why then Doth the Lord swear Is there any doubtfulness in his promises No the Apostle saith Heb. 6. 18. The Lord swears being willing over and above to give the heirs of promise ample satisfaction Now for God that cannot lye and whose Word is above all assurance to stoop to us and put himself to an Oath certainly this should work upon our hearts and draw from us some answerable return on our part there being great and visible danger of our breaking with God none of God's breaking with us therefore that we may not play fast and loose with him we should come under this engagement to him of vow and publick promise to God 2. To testifie our affection to his service we should put our selves under the most highest and sacred Bonds that can be found out Many have some slight and wandring motions tovvards God and cold purposes of serving him vvhich soon vanish and come to nothing but novv it argueth the heart is more throughly bent and set tovvards God and that vve have a deep sense of our duty vvhen vve seriously confirm our purpose by a Vovv and holy Oath There are divers sorts of men in the World some that are of that spirit as to break all Bonds cast avvay all Cords and think they can never be loose enough in point of Religion Psal. 2. 3. They seek to deface and blot out of their Conscience the natural sense which they have of Religion and of their duty to God and so give up themselves head-long to all manner of impiety There are others have some cold approbation of the way of God and which manifests it self by some faint weak and vvavering purposes and slight attempts upon Religion but are soon discouraged and never come to a fixed resolution or serious dedication or surrender of themselves to the Lord's use Now a gracious heart thinks it can never be bound fast enough to God therefore doth not only approve the ways of God or desire to walk therein but issues forth a purpose a practical decree in his Soul Besides the approbation of Conscience there 's a desire of heart and this desire backed with a purpose and this promise backed with an oath which is the highest way of obligation and thus doth he dedicate himself to the Lord and his service in the strictest way of expressing his consent for an oath binds more than a promise 3 It is very profitable so to do because of our backwardness laziness and fickleness 1. Because of our backwardness we need to thrust forth the heart into the ways of obedience for we hang off from God Though we are his by every kind of right and title yet we are very flow of heart to do his Will and therefore an Oath is profitable to increase the sense of our duty a threefold Cord is not easily broken Now there 's a triple tie and bond upon a man First There 's God's natural right that he hath over us and to our service the sovereignty and dominion that he hath over us We are not free as to obedience before the Oath but are bound by Creation for God hath created us not only as he created other things ultimately and terminatively but immediately for his service All things were created for his glory so that ultimately they are for his use but the proper end and use wherefore man was created was for the immediate service of God He that planteth a Vine expecteth fruit from it By continual preservation he giveth us maintenance and therefore justly expecteth service By Redemption as having bought
matter how comes this deadness upon me Isa. 63. 17. Why hast thou caused us to err from thy ways and hardned our heart from thy fear Enquirew hatâ—…s the cause of this deadness that grows upon me that you may humble your selves under the mighty hand of God The Argument only is behind According to thy Word David when he begs for quickning he is encouraged so to do by a promise The question is where this promise should be Some think it was that general promise of the Law If thou do these things thou shalt live in them Lev. 17. 5. And that from thence David drew this particular conclusion that God would give life to his people But rather it was some other promise some word of God he had to bear him out in this request We see he hath made many promises to us of sanctifying our affliction Isa. 27. 9. The fruit of all shall be the taking away of sin of bettering and improving us by it Heb. 2. 11. of moderating our affliction that he will stay his rough wind in the day of the east-wind Isa. 27. 8. That he will lay no more upon us than he will enable us to bear 1 Cor. 10. 13. He hath promised he will moderate our affliction so that we shall not be tempted above our strength He hath promised he will deliver us from it that the Rod of the wicked shall not always rest on the back of the righteous Psal. 105. 3. That he will be with us in it and never fail us Heb. 13. 5. Now I argue thus If the People of God could stay their hearts upon God's Word when they had but such obscure hints to work upon that we do not know where the promise lies Ah how should our hearts be stay'd upon God when we have so many promises When the Scriptures are enlarged for the comfort and enlarging of our Faith surely we should say now as Paul when he got a word Acts 27. 25. I believe God I may expect God will do thus for me when his Word speaks it everywhere Then you may expostulate with God I have thy Word for it Lord as she when she shewed him the jewel ring and staff whose are these so we may cast in God his promises whose are these according to thy Word And mark David that was punctual with God I have sworn and I will perform it and quicken me according to thy Word Sincere hearts may plead Promises with God Isa. 38. 3 Lord remember I have walked before thee with an upright heart These may look up and wait upon God for deliverance SERMON CXVIII PSAL. CXIX VER 108. Accept I beseech thee the free-will-offering of my mouth O Lord and teach me thy judgments IN this Verse two things are asked of God God's Acceptance then secondly Instruction First He begs Acceptation Therein take notice 1 Of the matter object or thing that he would have to be accepted The free-will-offerings of my mouth 2 The manner of asking this Acceptation Accept I beseech thee O Lord. In the former you may observe the general nature of the thing and then the particular kind they were free-will-offerings and yet more express they were free-will-offerings of his hands not legal sacrifices but spiritual services free-will-offerings of his mouth implying praises our praises of God are called the calves of our lips Hos. 14. 2. rendred there by the Septuagint the fruit of our lips and accordingly translated by the Apostle Heb. 13. 15. The fruit of our lips giving thanks to his Name He was in deep affliction wandering up and down the Desart he was disabled to offer up to God any other sacrifice therefore he desires God would accept the free-will-offerings of his mouth he had nothing else to bring him Secondly He begs of God instruction in his way Teach me thy judgments By Misphalim judgments are meant both God's Statutes and God's Providences If you take them in the former sense for God's Statutes so he begs grace to excite direct and assist him in a course of sincere obedience to God practically to walk according to God's Will If you understand it in the latter sense only for the accomplishment of what God had spoken in his Word for God's Providence for his corrective dispensation Teach me he begs understanding and profiting by them I shall begin with his first Request which offereth four Observations 1. That God's people have their spiritual offerings 2. That these spiritual offerings must be free-will-offerings 3. That these free-will-offerings are graciously accepted by God 4. That this gracious acceptance must be earnestly sought and valued as a great blessing I beseech thee accept c. Doct. 1. First That God's People have their spiritual offerings I shall give the sense of this Point in five Propositions 1 That all God's People are made Priests to God for every offering supposeth a Priest so it is said Rev. 1. 6. That Christ Iesus hath made us Kings and Priests All Christians they have a Communion with Christ in all his Offices whatever Christ was that certainly they are in some measure and degree Now Christ was King Priest and Prophet and so is every Christian in a spiritual sense a King Priest and Prophet for they have their anointing their unction from the Holy One and he communicates with them in his Offices So also they do resemble the Priesthood under the Law in 1 Pet. 2. 5. they are called a holy Priesthood to offer sacrifices to God And 1 Pet. 2. 9. they are called a royal Priesthood They are a holy Priesthood like the sons of Aaron who were separated from the People to minister before the Lord and they are a Royal Priesthood in conformity to the Priesthood of Melchisedec who was King of Salem and also Priest of the Most High God There is a mighty conformity between what is done by every Christian and the Solemnities and Rites used by the Priests under the Law The Priests of the Law were separated from the rest of the People so are all God's People from the rest of the World The Priests of the Law were to be anointed with holy oil Exod. 28. 41. so all Christians they receive an unction from the holy one 1 John 2. 20. By the holy oil was figured the holy Spirit which was the Unction of the Holy One. by which they are made fit and ready to perform those duties which are acceptable to God After the Priest was thus generally prepar'd by the anointing to their services before they went to offer they were to wash in the great Laver which stood in the Sanctuary door Exod. 29. 4. Lev. 8. 4 5. So every Christian is to be washed in the great Laver of Regeneration Tit. 3. 5. And when they are regenerated born again purged and cleansed from their sins then they are Priests to offer Sacrifices to God for till this be done none of their offerings are acceptable to him For they that are in the flesh â—…annot
please God Rom. 8. 8. And the sacrifices of the wicked are an abomination unto the Lord Prov. 15. 8. Thus you see in all these correspondences and in many more Christians they are Priests What the Priests of the Law were to God that is every Christian now to God to offer spiritual Sacrifices to Christ Jesus our Lord. 2 They have their Offerings The great work of the Priest was to offer Sacrifice and this is our employment to offer Sacrifices to God What Sacrifices do we offer now in the time of the Gospel not sin offerings but thank-offerings A sin-offering can be offer'd but once Heb. 10. 14. By one offering Iesus Christ hath perfected for ever them that are sanctified And there needs no more of that kind that was but to be once offer'd Heb. 7. 27. and therefore there remains nothing more to be done by us but the offering of thank-offerings and this is to be done continually Heb. 13. 15. 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 3 These Offerings must be spiritual thank-offerings Under the Law the thank offering was that of a Beaâ—…t but now under the Gospel we offer spiritual Sacrifices therefore the Apostle saith 1 Pet. 2. 5. Ye are built up a spiritual house an holy priesthood to offer up spiritual sacrifices acceptable to God by Iesus Christ. The Sacrifice must suit with the nature of the Priesthood The Priesthood is spiritual and not after the Law of a carnal Commandment and not by an external Consecration but the inward anointing of the Holy Ghost And herein we differ from the Priests of the Law because the very nature and substance of our Worship is more pleasing to God than the nature of theirs for Moral Worship is better and more suited to the nature of God than ceremonial God is a Spirit and will be worshipped in Spirit Joh. 4. 24. And therefore when ceremonial Worship was in force they that rested in external Ceremonies and did not look to the spiritual intent and signification of them were not accepted by God though the Ceremony was perform'd with never so much pomp though they came with their flocks and herds yet praying to God and praising God with a willing mind which was the soul of their offering was that alone which was acceptable to God therefore it is said Psal. 69. 30 31. I will praise the Name of God with a song and will magnifie him with thanksgiving This also shall please the Lord better than an ox or bullock that hath horns and hoofs That is which is perfect and exact according to the Institutions of the Law for there was to be no blemish in the Sacrifice of the Law yet calling upon the Name of God and praising him is better than the Service perform'd with the exactest conformity to Legal Rites Psal. 50. 13 14 15. Will I eat the flesh of bulls or drink the blood of goats Offer unto God thanksgiving and pay thy vows unto the most high and call upon me in the day of trouble I will deliver thee and thou shalt glorifie me The Lord draws them off from Ceremonies to the spiritual service it is more becoming the nature of God and it is more reasonable service The offering of a Beast hath not so much of God's nature nor of man's nature in it only God would keep it up for awhile therefore now these are the great Offerings 4 The two great Sacrifices requir'd of us Prayer and Praise there are many other but they are implied in these To instance under the Gospel there is this thank-offering presenting our selves to the Lord dedicating our selves to the Lord's use and service Rom. 12. 1. I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service 2 Cor. 8. 5. They first gave their own selves to the Lord and unto us by the will of God And then there 's Alms Heb. 13. 16. To do good and communicate forget not for with such sacrifices God is well pleased And when the Philippians had made contribution to Paul's necessities he saith it was a sacrifice of a sweet smelling savor unto God Phil. 4. 18. Ay but now both these are included in the other two namely as they are Evidences of our thankfulness to God and the sense of his love and favor which we have receiv'd by Christ. The great and usual offerings are the fruit of our lips the calves of our lips here call'd the free-will-offerings of our mouth Prayer and Praise That Prayer is a Sacrifice see Psal. 141. 2. Let my prayer be set before thee as incense and the lifting up of my hands as the evening sacrifice The daily offering was accompanied with incense and he mentions the evening sacrifice because then was a more perfect atonement for the day therefore when the Evening Sacrifice came it was to â—…e understood they were perfectly reconcil'd to God And then that Praise is a Sacrifice see Psal. 54. 6. I will freely sacrice unto thee I will praise thy Name O Lord for it is good And in that oâ—…her place where the Lord rejects the flesh of Bulls and blood of Goats Praise is substituted Will I eat the flesh of Bulls and blood of Goats No Psal. 50. 14. Offer to me thanksgiving and pay thy vows unto the most high So Psal. 116. 17 18. So that Prayers and Praises are the Oblations which we offer unto God under the Gospel either acknowledgments â—…or â—…ormer mercies or petitions for future deliverances These are the two duties which contain the substance of the Ceremonies under the Law and are daily and constantly to be perform'd by us 5 Whatever was figur'd in the old Sacrifices it must be spiritually perform'd in the duty of Prayer and Praise In those legal Rites there was an Evangelical Equity or something that was moral and spiritual for us still to observe As first in Prayer Truth was the inward part of the Sacrifice for the meer external oblation was of no significancy with God There were three things wherein it symbolizeth with Prayer in Prayer there is requir'd brokenness of Heart owning of Christ renewing Covenant with God 1. One thing that was required in Sacrifices was brokenness of Heart for when a man came to present his Beast before the Lord he was to consider this Beast was to be slain and burnt with fire and to consider all this was my Case I might have been consum'd with his wrath and â—…e burnt with fire and so come with a compunctionate spirit with brokenness of heart to bemoan his case before the Lord therefore it is said Psal. 51. 17. The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise This is requir'd in every one that comes to Prayer brokenness of heart that is a sensibleness of his
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
11. Shall I take my bread and my water and my flesh which I have provided for my Shearers and give it to men I know not affect them not so as to neglect heavenly things affect them not so as to lay out your whole time and care about them Prov. 23. 4. Cease from thine own understanding labour not to be rich Isai. 55. 2. Why do ye spend your money for that which is not bread and your labour for that which satisfieth not but only affect them as you may honour God Prov. 3. 9. Honour the Lord with thy substance you may provide for your families in the fair lawful way of Gods Providence 1 Tim. 5. 8. also you may be helpful to others Ephes. 4. 28. for if you so do you are not the wicked of the earth but those that use this world but hope to enjoy better things Use 2. Let us be contented though we be kept low and mean in the world Gods people are not the Children of this world better things are reserved for them in the world to come and therefore if we have food and rayment and that but of the coursest let us be content 1 Tim. 6. 8. Having food and rayment let us be therewith content Jesus Christ gave thanks for five barley Loaves and two Fishes Mark 6. 41. The wicked are characterized to be of the earth Gods Children are from above as to their original and thither they tend as to their scope and end and if we have any thing by the way we have no cause to complain 1 Pet. 2. 11. I beseech you as Strangers and Pilgrims What â—…ld a man care for in a journey but a bait or a little refreshing if we seek after more 't is iâ—…dinate affection and must be mortified not satisfied Ephes. 3. 5. Mortifie your members which are upon the earth Evil inclinations bend us to the Earth and earthly things those splendid nothings Riches Pleasures Honours these hinder us from nobler things yea they encrease our difficulties about the things that are necessary for us by the â—…ay Heb. 13. 5. Let your conversations be without covetousness and be content with such tâ—…â—…as you have for he hath said I will never leave thee nor forsake thee implying that wâ—…â—…e indulge carnal desires 't is hard to trust God with daily supports for daily proteâ—… and daily maintenance but always distract our selves with fruitless cares and thoughts about the things of this life And also we may say The Lord is my helper I do not fear what man can do unto me Therefore let us not desire more than God alloweth a little with Gods blessing is enough to supplie our necessities as to wants and to give us protection against dangers as the Apostle subjoyneth Gods undertaking and the Saints confidence thereupon by way of cure if we believe Gods promises and have the spirit of his Saints this is enough to us Use 3. Let us not envy the prosperity of the wicked First They are the wicked of the Earth here they flourish as Nettles will more easily grow than choicer Plants the soil bringeth them forth of its own accord so do wicked men thrive here but you need not envy them not only our hopes are much better than their possessions but our present condition is much better Psal. 17. 14. their possessions are not to be compared with our hopes what is a more plentiful table to the everlasting fruition of God the pomp of the world to the seeing God face to face vain-glory to everlasting Glory honour here to the Glory that shall be upon us at Christs appearing their momentany pleasures which pass away suddenly as a dream to the everlasting pleasure you shall enjoy in the sight of God Nay for the present you have Communion with God and the sense of his favour how poor and afflicted soever your outward condition be Psal. 4. 6 7. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time when their Corn and Wine encreased Carnal men rejoyce in sensual earthly good things not in the favour of God and mark this joy is proposed with a supposition of encrease and at the time of this encrease when the Carnalist doth enjoy the greatest affluence of worldly blessings take them at their best when they have the most lively sense of these things yet a Christian hath more cause of rejoycing Thou hast put gladness in my heart here is matter and ground of rejoycing They drink of the Cistern you of the Fountain Ier. 12. 13. they rejoyce not in God but his gifts and not the best gifts but the common sort Riches Pleasures and Honours and these not as the effects of Gods bounty but as happening to them in the ordinary Course of second Causes Who will shew us any good but you rejoyce in God in his best gifts his Love and Grace And then here is the Authour of this joy Thou hast put gladness This joy is allowed by God and wrought by him Rom. 14. 17. The Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost it is stirred up by his Spirit their joy is neither Gods allowance nor Gods work And then here 's the subject and seat of this joy not tickle the senses but delight the heart Thou hast put gladness in my heart And then here is the measure 't is more joy 't is more pure and sublime of a stronger efficacy which not only overcometh the sense of present infelicities but the fear of Death Hell and Judgment to come Heb. 6. 18. That we might have stronger consolation But wicked men dance about the brink of Hell have their secret gripes and will you envy them as if your condition were not much better When God hath given you the Feast will you be troubled that they have the scraps and fragments of his bounty Secondly In regard of the uncertainty of their condition Psal. 37. 1 2. Fret not thy self because of the evil doers neither be thou envious against the workers of iniquity for they shall soon be cut down like the Grass and wither as the green Herb. Though they seem to be in a very prosperous condition for the present as Grass while it is standing is very green yet they are soon cut down by the Sythe of Providence then presently fadeth and is carried away from the place where it grew You think Providence doth not deal righteously because the unworthy are exalted and the worthy depressed Do but tarry a while and you will have no cause to complain or to grow weary of godliness or to cry up a confederacy with evil men they are never nearer their own ruine than when they come to the height of their exaltation as the Sun declineth presently when he cometh to the highest Point of the Zenith Who would envy those that
against troubles Besides maintenance there is protection in the promise If we had Faith to believe this it would effectually quiet our minds in all our necessities and streights and perplexities Man can do much bring them low even to a morsel of bread we need not much desire the best things of the world nor fear the worst need not be covetous nor fearful Where Faith is in any life and strength it moderateth our desires and fears 'T is an ill part of a Believer to hang the head II. Second Point from that Clause David's eyes were to Gods salvation That Gods word being past his people do and must wait for the accomplishment of it The lifting up of the eyes implies three things Faith Hope and Patience all which do make up the Duty of waiting for help and relief from God 1. The lifting up the eyes implies Faith and confident perswasion that God is ready and willing to help us 2 Chron. 20. 12. But our eyes are unto thee Psal. 123. 1 2. Unto thee I lift mine eyes O thou that dwellest in the Heavens The very lifting up of the bodily eye towards Heaven is an expression of this inward trust so David in effect saith From thee Lord I expect relief and the fulfilling of thy promises So that there is Faith in it that Faith which is the evidence of things not seen How great soever the darkness of our calamities be though the Clouds of present troubles thicken about us and hide the Lords care and loving kindness from us yet Faith must look through all to his power and constancy of truth and love The eye of Faith is a clear piercing Eagle eye Heb. 11. 27. Moses endured as seeing him that was invisible A man is very short-sighted before 2 Pet. 1. 9. He that lacketh these things is blind and cannot see afar off can only skill in the things of sense and reason see a danger near him as Beasts or a bait while 't is before him a Brute thinketh of no other or else goeth by probabilities as it seeth things by the light of reason in their causes But Faith seeth things afar off in the promises Heb. 11. 13. at a greater distance than the eye of Nature can reach to take it either for the eye of the body or the mind Faith will draw comfort not only from what is invisible at present but not to come for a long time 't is future as well as invisible its supports lye in the other world and are yet to come 2. There is hope in it for what a man hopeth for he will look for it if he can see it a coming The earnest expectation of the Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 19. the stretching forth of the head Iudg. 5. 28. They looked out at the window and cried through the Lattice Why is his Chariot so long a coming So by spiritual hope there is a lifting up of the eyes or a looking out for what God hath promised or an intent observing all together Our conversation is in Heaven from whence we look for a Saviour Phil. 3. 20. Faith keepeth the eye of the mind fixed upon the promise and is ever looking out for deliverance Psal. 121. 1 2. I will lift mine eyes to the Hills from whence cometh my help my help cometh from the Lord which made Heaven and Earth Thence they look and wait for succour it must come out of Heaven to them They see it they can spy a Cloud a coming that which a man careth not for he doth not look for David saith I will pray and look up Psal. 5. 3. Hope hath expectation of the thing or object hoped for 3. There is patience in it in persevering and keeping on our looking till mercy come With faith and ardency in expecting Gods help Looking and waiting is to be conjoined notwithstanding difficulties till it procure deliverance Psal. 123. 2. Our eyes wait on the Lord who will have mercy on us This lifting up of the eyes doth not imply a glance or once looking to Heaven but that we keep looking till God doth help Isai. 8. 17. I will wait on the Lord that hideth his face from the house of Iacob and I will look for him There is a constant depending and patient attending upon God notwithstanding the present tokens of his wrath and displeasure As a man withdraweth himself from a party and will not be seen of him nor spoken to by him but the resolute Suitor tarrieth to meet and speak with him So Mic. 7. 7. Therefore I will look unto the Lord I will wait for the God of my salvation My God will hear me Not give over upon every discouragement as a Merchant doth not discontinue trading for every loss at Sea Certainly 't is not faith and hope unless we can endure and bear out Natural courage will bear out for a while but not long A little touch breaketh a bubble and a sleight natural expectation is soon discouraged but to hope against hope to pray when God forbids praying to keep waiting when we have not only difficulties in the World but seeming disappointments from Heaven it self when the promise and Christ seem to be parting from you and refuse you yet then to say I will not let thee go until thou bless me as Iacob said to the Angel Gen. 32. 25 26. when God saith let me alone Use. Let us turn our selves towards God for help and have our eyes on him and keep them there Psal. 141. 8. But mine eyes are unto thee O God the Lord in thee is my trust leave not my soul destitute Let us not give way to discouragements though God delay us so long till all our carnal provisions are spent no Meal in the Barrel nor Oil in the Cruise and we are brought to the last Morsel of Bread though brought to complain for pity to them that will shew none but pour Vinegar into our Wounds yea till our spiritual provisions be spent faith will hold out no longer hope can do us no service patience lost and clear gone we fall a questioning Gods love and care I say Though we grow weary let us strive against it acquaint God with it renew Faith in the word of promise There is an holy obstinacy in believing To get this eye of Faith 1. There is need of the Spirits enlightening Nature is short-sighted 2 Pet. 1. 9. A man cannot look into the other world till his eyes be opened by the Spirit of God Ephes. 1. 17 18. The Father of Glory give unto you the spirit of wisdom and revelation in the knowledge of him the eyes of your understanding being enlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints There needs spiritual eye-salve to get this piercing eye to look through the Curtain of the Clouds 2. When your eye is opened you must keep your eye clear from the suffusions of lust
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
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
approbation and esteem of the Law of God in all the parts and points thereof I esteem all thy Precepts concerning all things to be right II. His hatred of all sin as contrary thereunto And I hate every false way the one as the effect of the other I. In the first Branch take notice of 1. the illative particle Therefore 2. His respect to the Word I esteem thy precepts to be right In the Septuagint 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was directed or set right unto all thy Laws But it maketh no difference in effect from our Translation for they that esteem the Law will embrace and practise it 3. The extent and universality of this respect there is a double universal particle All thy precepts concerning all things the general drift of them and every particular matter and circumstance that falleth under this Law 't is all right I approve of whatsoever thou commandest without any reservation and exception all even all have I approved 1. Something might be observed from the illative particle 't is inferred from their making void of Gods Law Doctr. In times of defection when others sleight contemn and forsake the ways of God we should approve and esteem them the more The Reasons are First To make amends for the contempt of others 2 Pet. 4. 14. On their parts he is evil spoken of on your part glorified Let not God want his Glory if he be dishonoured by their sins he should be the more honoured by your obedience It concerneth us to look that God be no loser As the Sea what it loseth in one place it gaineth in another or as a River what it loseth in breadth and is pent within narrow Channels it gets in depth So you should give him the more respect the more 't is denied him by others the sincere professors of the name of God should be the more earnest Secondly To shew that we do not chuse the ways of God upon foreign reasons as publick countenance and consent Many men owe their Religion not to Grace but to the favour of the times 't is in fashion they may profess it at a cheap rate because none contradict it Indeed it sheweth they are extreamly bad that are bad when they may be good without any loss to themselves but it doth not shew they are good that are only good in good times Dead Fish swim with the Stream They do not build upon the Rock but set up a Shed leaning to another Mans House which costs them nothing carried with a multitude are not able to go alone in a good way if they be religious 't is â—…or others sakes Then is integrity discovered when persons dare be good in bad times as Noah was said to be an upright man because he was perfect in his Generation Gen. 6. 9 When all flesh had corrupted their way And so 't is said Iob 7. 9. The righteous shall hold on his way and he that hath clean hands shall wax stronger and stronger that is when there are discouragements and oppressions as a resolved Traveller holdeth on his journey whether he meeteth with fair way or foul good weather or bad Thirdly There is an Antiperistasis in Grace as well as Nature Every quality when it is pent up is the stronger Stars shine brightest in the darkest Night Fountain-Water is hottest in Winter when the heat is pent up In bad times good men are best wicked mens badness exerciseth and encreaseth good men Graces The more odious sin appeareth in them the more Grace is strengthened in the Saints their looseness maketh you strict their vanity and carelesness maketh you serious their intemperance maketh you sober their worldliness and sensuality maketh you spiritual as they are instances of the cursed vigour of Nature you are instances of the sacred power of Grace Phil. 2. 15. shining as lights in the world in the midst of a crooked and perverse Generation to be eminently holy among a company of Prophane Godless Atheistical Spirits shewing forth the lovely beauty of holiness Fourthly To shew the difference between the people of God and others and this as a fruit of Gods eternal choice God hath made a difference in the purposes of his Grace and they discover the difference in the course of their Conversations Iohn 17. 25. The world hath not known thee but these have known thee that thou hast sent me and hast chosen them out of the world The opposite ignorance and obstinacy of the world sheweth their acknowledgment of Christ was of more value and acceptation When the world neither knew nor believed on him but rather opposed and persecuted him they owned Christ and so walked in a countermotion to the times Fifthly To defeat the enemies purpose which is to hinder the success of the Gospel and destroy all affection and respect to the word and ways of God and that the service of God should fall to the ground As we hold a Staff the faster when one would wrest it out of our hands Tit. 1. 9. Holding fast the faithful word The Pastor of the Church should be good at holding and drawing as the word signifieth So peoples zeal should be the more kindled in the worst times God hath a number that do fear him Christ is never a King without Subjects nor a Head without a Church he ruleth in the midst of his enemies Psal. 110. 1. therefore he hath some to rule over Where Satans Throne is there he hath some to confess his Name Elijah thought himself left alone yet then God had reserved to himself seven thousand that had not bowed the knee to Baal Use. 'T is very seasonable for us in these times to mind this therefore 1. That we may encrease in practical godliness Now wickedness is broken loose and the Law is made void this should not damp our zeal but quicken it You should walk with God as Noah and David did in the worst of times yea the badness of the Age you live in should make you the more wise more circumspect more humble more heavenly as fire burneth hottest in the coldest weather Study to serve God in thy Generation A man that is not good in the Age he liveth in would never be good A Lilly will thrive in a Wilderness and a Brier is but a Brier though it grow in Paradise Their fury in sin should warn you of your duty to God Shall a lust prevail more with them to damn themselves than the love of God and the hope of salvation with you shall they act more regularly to their ends What zeal and earnestness have they in their course and how open and bold-fac'd in sin We read That Pambo wept when he saw a Woman dressing her self curiously to please her wanton Lover to see her take so much pains to undo her soul and that he had not been so careful to please God and provide things honest in the sight of God as she to please her self 2. They are set up as
contrite heart they are thankfully affected with the least discoveries and manifestations of Gods love to the soul. If they could have but the least glympse of his love it would be very reviving Psal. 86. 17. Shew me a token for good The returning Prodigal could go no higher than Make me as one of thy hired servants Luke 15. 19. any place in the family so he might be no more absent from his father Gods people would have a nail in his holy place This shews 1. His necessity God seemed to look from him no sign of his favour appeared Thus it is often with Gods Children here in the World the sense of his love is gone and lost we sometimes have not so much as a look from him Isai 50. 2. Your sins have hid his face from you In Heaven our Communion is more full and it is uninterrupted 1 Cor. 13. 12. For now we see through a Glass darkly then face to face here God often hideth his face and we walk in darkness and see no light Psal. 104. 29. Thou hidest thy face they are troubled thou takest away their breath they dye and return to their dust 2. His value and esteem of Gods favour Psal. 4. 6 7. There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time that their Corn and their Wine encreased Esteem of spiritual priviledges is a great means to continue them to us We feel no more of Gods love because we are not thankful for the enjoyment of it It must be a practical esteem such as moveth us to seek it earnestly as David professeth here it would satisfie him if God would look upon him We count our selves most miserable in the want of it but if we have it it allayeth all worldly discontents abateth our desires of worldly comforts 3. His confidence One look from God is enough it is all he beggeth as the Saints in like cases if their God would but look upon them Deut. 26. 15. Look down from thy holy habitation from heaven and bless thy people Israel So Isai. 63. 11. Look down from heaven and behold from the habitation of thy holiness and of thy glory Without any labour only by this look thou canst help all our evils and will not God cast a look upon us especially when we call him by his name Reasons 1. Because in our distresses the main thing we should look on is not so much the removal of Gods anger and the removal of the evil as the renewed sense of his love to be reconciled to them 2 Chron. 7. 14. If my people which are called by my name shall humble themselves and pray and seek my face and turn from their wickedness then will I hear from heaven and forgive their sins and will heal their land It is a part of the prescribed remedy to seek the face of God or a favourable look from him that is put in among the conditions otherwise we are not affected with our true misery and the cause of all our trouble though we may seriously enough desire to be rid of the trouble or the effects and the strokes of Gods anger The brute Creatures can feel pain as well as we and howl when they find any thing inconvenient to that nature which they have as well as we cry to God Hos. 7. 14. And they have not cryed unto me with their hearts when they howled upon their Beds God accounts it as howling when we do not seek Gods favour and Grace as well as the supply of our outward necessities It is an easie matter to be sensible of the evil of trouble Nature will teach us that 2. Because that bringeth other things along with it If God look upon us he will help us his love and power are set awork for us for his eye affecteth his heart When his heart is affected he will stir up his strength and come and save us So that go to the Fountain-head of all mercies when you beg a favour look for it from God for Gods favour is the Fountain of all blessings and without it all your other comforts will do you no good Psal. 80. 19. Turn us again O Lord of Hosts cause thy face to shine and we shall be saved When God once sheweth the evidences of his favour and reconciliation to them other mercies come of their own accord O then be assured of the favour of God 3. If we continue in our misery a look from God will sweeten all We glory in tribulation also because of the love of God shed abroad in our hearts by his Spirit given to us Rom. 5. 3 5. To be in favour with God is enough and sweetens the bitterest of all our troubles The comfort of the Creature may be supplied with this greater comfort that if affliction be not removed it is made light to us Use 1. Beg earnestly for Gods look It is an ill sign to be careless and regardless of it Surely the heart is too much carried to earthly comforts if you care not how God standeth affected to you God deliver us from such a sottish spirit that we should neither care for Gods frowns nor smiles nor be sensible of his coming and going David said Mine eyes are ever towards the Lord Psal. 25. 15. to observe him and his postures but most men their eyes are ever towards temporal accidents how the Times smile or frown upon them or if they think of God they judge of his respect to them by outward things but have not any regard to his favour whether God be reconciled to them or angry with them 2. Improve it to hope Psal. 80. 14. Return we beseech thee O God of Hosts look down from heaven and behold and visit this Vine Will God love his people and take notice of their sorrows and not help them God will manifest his respects and kindness to his people by some visible deliverance when it shall be good for them 3. Be such as God will regard and have an eye unto Such are First The broken-hearted that have a tender Conscience affected deeply with what the Word speaketh concerning their everlasting condition Isai. 66. 2. To this man will I look even to him that is poor and of a contrite spirit and trembleth at my word The Word of God passeth sentence upon men most regard it not Now whilst they look not after God they have no promise God will look after them Indeed by his preventing Grace he is found of them that look not for him but then before they have any smiles from Gods countenance they are first humbled and brought to trouble Isai. 57. 15 16 17 18. For thus saith the high and lofty one that inhabiteth eternity whose name is holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirits of the humble
Christianity He that would please God had need of a tender Conscience that he may wholly frame himself to do the will of God and not only take care to be right for the main of his course but that every particular action should be orderly and regular for the man of God does not beg Grace here to chuse a right path but that his steps may be ordered This is the strictness of Christianity that a man should make conscience of every step that every action should be under the power of Grace and fall within the rules of the Word It needs to be so Why Because the Word of God is not only a general rule to shew us our path but a particular direction to order our steps Psal. 119. 105. Thy word is a lamp unto my feet and a light unto my path to my feet as well as my path Every action or step of ours is morally considered in its own tendency either a step to Heaven or Hell if good a step to Heaven if evil a step to Hell therefore we had need make Conscience of our steps Besides if we do not make Conscience of our steps we shall not make Conscience of our way for he that is not faithful in a little will not be faithful in much Every wry step is so far out of the way and the more we persist in it the more we wander Therefore see what is required of Christians 1 Pet. 1. 15. Be holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every Creak and Turning of your lives In all manner of conversation A man that would approve himself to God must be good in all Conditions in all his businesses affairs all the Ages of his life young or old in actions civil sacred If his Condition be prosperous or adverse when in adversity or prosperity he must carry himself as a Christian he ought still to approve himself to be a hater of sin and a lover of what God loves In all his affairs not only in his religious actions but in his civil and common actions Godliness is not a Holy-day-Suit but an Apparel that is of constant wearing and therefore a Christian is to shew himself a Christian in all things though especially in those things which are solemn and most weighty a Christian in his prayers a Christian in his business in his recreation in his meals a Christian in the disposal of himself and condition a Christian in all his converses I lay this for a foundation Certainly here are steps spoken of the Holy Man would have them ordered and that by the strictness of Christianity so that no one particular action must allowedly be sinful You see what need there is of direction Careless and slight spirits that only look upon Christianity in the lump they think that truths are few and easie and that the art of holy living is soon learned and they do not see a need of this ordering our ways and to be willing to please God in all things But those that count the least sin to be a very heavy burthen a greater evil than the greatest temporal loss that make it their business to approve themselves to God in all things they put their hands unto will be earnest and importunate with him for his Grace 2. The necessity of the word of God Whoever will please God in all things and will purge his own soul and his life from sin must take the Word of God for his rule and direction Our lives are not to be framed according to our own fancies but Gods Word where the genuine holiness is recommended to us and which is the only proper means to work the heart to it I shall prove that the Word of God is the great Rule both to warn us of our dangers and to instruct us in our Duties and so it is the great means to sanctifie the heart I say it is the great Rule to warn us of our dangers Psal. 19. 11. Moreover by them is thy servant warned This discovers temptations inconveniences snares which otherwise we should never discern There are many dangers that wait for us on every side So Psal. 17. 4. Concerning the works of men by the word of thy lips I have kept me from the paths of the destroyer It is the only proper means to keep us from the paths of the destroyer Alas otherwise if we do not strictly consult with his Statute and Rule we shall cry up a Confederacy with those that cry up a Confederacy against God we shall embrace the temptation which opportunity offers if he follow the guidance of his deceived and deceiving heart And the Word of God doth only discover our Duties to us Prov. 6. 23. For the Commandment is a lamp and the Law is light and reproofs of instruction are the way of life Mark what ever condition we are in whether in the night or whether in the day whether in this or that condition here we have a lamp and light here 's that which will shew us what God requires of us in every state and condition Now as this is the only Rule so it is the only appointed means with which God will associate the operation of his Grace for the converting and curing of the souls of men For when God had stated a Rule for the Creature it is fit the knowledge of that might be a means of sanctification so the Word is commended to us Iohn 17. 17. Sanctifie them by thy truth thy Word is truth If the Holy Ghost will sanctifie if he will beget not an Apocryphal and Bastardly Holiness that may be by the institutions of men and rules men prescribe but a genuine true holiness which is acceptable to God put them into a capacity to serve love and enjoy God Psal. 119. 9. Wherewith shall a young man cleanse his way By taking heed thereto according to thy Word A young man that is in the heat of his lusts and in the ruff of his sin is impetuously carried away how shall he do to break this boysterous violence and bring his heart into some competent way of obedience to God Why the Word of God is the only means the Lord interposeth by his Word and blesseth his Word Let a man read Seneca Plato Plutarch all the Philosophers he will have but cold and faint respects to holiness and to better things until he come to be exercised in the Word of God Man is not a Vessel that comes newly out of the Potters Shop but he hath a smatch of the old infusion of sin and he cannot have this taste and tang put out but by the Word of God sanctifying his heart and breaking the power of his lusts Psal. 19. 7. The Law of the Lord is perfect converting the soul. We are out of joynt unfit to please and serve God now how shall a man do to get his soul set in joynt again that he may be in a capacity to serve and enjoy God Why this restores the soul to a capacity
the Lord blesseth this institution and this means for it is not bare truth but instituted truth with which God will associate the operation of his Spirit By this Word of his that was indicted by the Spirit and penn'd by holy men that were moved by the Holy Ghost he doth joyn his virtue and power and efficacy of his Spirit to sanctifie the souls of men 3. They that make it their scope and business to please God in all things and take his Word for their Rule their souls will soon see a need for Divine direction and the establishment of his Grace This reason is taken from the temper of the persons that are to walk in this strict way according to his strict rule they are such as are naturally blind and naturally opposite to God now certainly such need to go to God for direction I gather that from these words Order my steps Every man is a poor blind Creature and hath a heart opposite to the ways of God he need beg this grace of God Lord encline my heart Every man is a blind Creature partly because our own spirits are blind crooked and unstable that we shall neither consult our Rule nor understand our Duty nor like it when it is represented to us until the Lord doth enlighten us A mans heart is naturally blind 2 Pet. 1. 9. He cannot see afar off he hath no skill in spiritual things 1 Cor. 2. 14. The heart is naturally full of darkness and then this darkness grows upon us Partly by prejudice or custome and many evil habits 2 Cor. 4. 4. The God of this world hath blinded mens eyes There are many inordinate affections that encrease upon us So 't is then that a man is blind by nature more blind by custome and inordinate affection is exceedingly blinded which have a great influence upon our judgments in all practical Cases Though we should know general Rules yet to bring them down to every particular action is very grievous and hard to bring the heart to But you will say When we have received the Spirit God hath put his Law into our minds this blindness is cured therefore why should such as David pray Lord order my steps c. Yes we are cured but in part non totaliter Grace doth heal us but in part much of the matter that clouded the mind before is yet upon us and when lusts are awakened by temptations we strangely forget our selves our own reason our senses and examples of others we are misled so that we know not what to do unless the Lord order our steps Well as we are blind so we are opposite too When we know our way what we should do yet we are apt to stumble at every Stone Naturally the wisdom of the Flesh is opposite Rom. 8. 7. The carnal mind is enmity against God And so much as the wisdom of the Flesh still remains we are apt to be discouraged from walking with God according to his strict rule and in the way that he hath given us and we are extreamly slack that unless we be quickened by the lively and strengthning light of the Spirit alas how soon shall we miscarry Therefore this ordering is a strengthening against the reluctancies of the flesh Psal. 17. 5. Hold up my goings in thy paths that my foot-steps slip not Alas when a man finds a good way he is either apt to lye down out of laziness or to stumble and fall and we cannot keep our footing against temptations Every man of experience seeth the need of this Therefore Lord direct me Order my steps The 4. Reason is taken from the value of the blessing here asked It is one of the chiefest blessings of his grace and favour to have his illuminating Afer he had said Lord be merciful unto me presently follows Lord order my steps To prove this must needs be a great blessing and favour It will appear out of the Words of the Text partly from the word order it makes our lives orderly and regular Alas what a confused disproportionable thing is a man that is half in and half out with the ways of God! His conversation is not all of a piece sometimes right and sometimes wrong there is not that beauty that harmony that holiness to be found in them Solomon tells us Prov. 26. 7. The legs of the lame are not equal so is a parable in the mouth of fools Baines on the place saith thus The man hath knowledge to speak well but he lives ill so his conversation is halting like the legs of the lame Sometimes his speculative light will encline him to do easie things but his practical endeavours will carry him another way there is no even and uniform strain of godliness Then is a mans Conversation ordered when all is carried on with a fair respect to his last end for it is the last end that fixeth a mans mind and cuts off impertinencies and inconsistences and makes a mans Conversation beautiful otherwise the man is tost up and down in a various uncertain motion distracted by a multiplicity of ends and objects that his will is in no composed and settled frame I remember David prays Psal. 86. 11. Unite my heart to fear thy name It 's a blessed thing when a man is united when his conversation is all of a piece And Iames 1. 8. A double-minded man is unstable in all his ways A divided mind will beget an uncertain life I say the last end of our lives doth unite all the parts of it and there 's a regularity and harmony between them But others their life is a mere Lottery the fancies by which they are governed they are jumbled together by Chance and they live at peradventure and hap-hazard and there is not a comely intire uniform order to a blessed end Again partly too from the reason here Order my steps according to thy word and let no iniquity have dominion over me This will prevent the dominion of sin perverse affections are apt to sway us but when the Lord supplies fresh directions the tyranny and dominion of sin is prevented and crushed in the Egg. Sin usually steals into the Throne by insensible degrees temptations and occasions reduce us to some evil practice Well and that produceth another then do multiplied acts get strength then they insnare us and when once the soul is insnared then this bondage daily encreaseth and is hard to be broken for by multiplied acts custome creeps upon us and that 's another nature and that which was but indifferent at first grows more difficult As Diseases looked to at first are easily cured otherwise they grow desperate so sins when they come to a slavish tyranny and custome they cannot help it All this is prevented by the seasonable warnings of the holy Spirit Partly too because this is only vouchsafed to Gods special people God as he loves any so he manifests himself to them this appears out of the Text for in the Verse before
and 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
escape was some while after 2 By giving in spiritual Manifestations to the Soul though he doth not give the particular Mercy prayed for As when upon the prayer he reviveth the soul of him that prayeth Iob 33. 26. He shall pray unto God and he will be favourable to him and he shall see his face with joy The Lord giveth them the light of his Countenance and special discoveries of his love or support till the Mercy come Psal. 138. 3. In the day when I cryed thou answeredst me and strengthenedst me with strength in my Soul Support is an Answer such an Answer had Paul My Grace is sufficient for thee Or when the heart is quieted though we do not know what God will do with our requests yet satisfied in the discharge of our Duty and that we have commended the matter to God So it is said of Hannah When she had prayed her Countenance was no more sad 1 Sam. 1. 18. And Phil. 4. 6 7. Be careful for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known to God and the peace of God which passeth all understanding shall keep your hearts and minds through Iesus Christ. Sometimes by a secret Impression of Confidence or a strong inclination to hope well of the thing prayed for Psal. 6. 8. The Lord hath heard the voice of my weeping Or Experiences as they that travailed to Ierusalem passing through the Valley Baca they met with a Well by the way Psal. 84. 6. a sweet refreshing thought or some help in the Spiritual Life by serious dealing with God some Consideration to set you a work or some new ingagement of the soul to God as a recompence of the Duty some Principles of Faith drawn forth in the view of Conscience not shewed before Some truth or other presented with fresh Life and vigour upon the heart 3. Sometimes by way of Commutation and Exchange and so God doth answer the prayer though he doth not give the mercy prayed for When he giveth another thing that is as good or better for the party that prayeth though not in kind the same yet in worth and value as good This Commutation may be three wayes First In regard of the Person praying David fasts and humbleth and melteth his soul for his Persecutors Psal. 35. 13. and it returned into his own bosom was converted to his own benefit his fasting had no effect upon them but his Charity did not lose its reward David prayeth for his first Child by Bathsheba but that Child dieth and God giveth Solomon instead thereof 2 Sam. 12. 15. Noah Daniel Iob shall save their own Souls Ezek. 14. 14. Your peace shall return to you again Luk. 10. 5 6. the Comfort of discharging their Duty Secondly In regard of the matter Carnal things are begged and Spiritual things are given Acts 1. 6 7. The Apostles asked him wilt thou at this time restore the kingdom to Israel They did not receive the Kingdom to Israel but received the promise of the Spirit Moses would fain enter into Canaan with the People Deut. 3. 23 24. And God said let it suffice thee speak no more of this matter but God gave him a Pisgah sight and ease of the trouble of Wars We would have speedy riddance of Trouble but God thinketh not fit as showers that come by drops soak into the Earth better then those that come in a Tempest and Hurricane We ask for Ease in Troubles and God will give Courage under Troubles Lam. 3. 55 56 57. I called upon thy name O Lord out of the low dungeon Thou hast heard my voice hide not thine ear at my breathing at my cry Thou drewest near in the day that I called upon thee thou saidst Fear not His gracious and powerful Presence in Trouble was enough Christ was heard in that he feared Heb. 5. 7. not saved from that Hour but supported and strengthened in it Iob sacrificed prayed for his Children when they were Feasting Iob 1. 5. and though they were all destroyed God gave him Patience verse 22. for in all that befell him he sinned not nor charged God foolishly Thirdly In regard of means we pray such means may not miscarry God will use other As Abraham would fain have Ishmael the Child of the Promise but God intended Isaac Gen. 17. 18. O that Ishmael might live before thee Thus doth God often blast instruments we most expect good from and maketh use of others to be Instruments for our good which we did least expect it from God may give us our Will in Anger when the Mercy turneth to our hurt Therefore the kind of Gods Answer must be referred to his own Will in all things for which we are not to pray Absolutely and when we have discharged our Duty endeavoured to approve our Hearts to God take what Answer he will give Doct. 2. From the manner of praying with the whole Heart the Saints have the more confidence of being heard in Prayer David alledgeth his crying with the whole heart as an hopeful intimation of a gracious Answer 1. Because a Prayer rightly made hath the assurance of a Promise the Promise is Ioh. 16. 24. Ask and you shall receive that your joy may be full Now this beareth no exception but that we ask according to his Will 1 Ioh. 5. 14. Si bona petant boni bene ad bonum Good men asking good things in the name of Christ for a good end thou canst not miss 2. Where there is sincerity and fervency we have two witnesses to establish our Comfort and Hope the Spirit of God that knoweth the deep things of God and the Spirit of Man that knoweth the things that are in man Gods Spirit who stirreth up these groans in us Rom. 8. 26 27. He that searcheth the heart knoweth the mind of the Spirit because he maketh intercession for the Saints according to the will of God And the Testimony of our own Spirits that we have done our part and discharged our Duty and so have true Joy and Confidence Iob 16. 19 20. My witness is in heaven and my record is on high My friends scorn me but mine eye poureth out teares to God 3. God doth not use to send them away comfortless that call upon him in spirit and truth because by one grace he maketh way for another by the grace of Assistance for the grace of Acceptance Psal. 10. 17. Lord thou hast heard the desire of the humble thou hast prepared their heart thou wilt cause thine ear to hear Where God hath given an Heart to speak he will afford an ear to hear for God will not lose his own work he cannot refuse those requests which are according to the direction of his Word and the motions of his holy Spirit when they are brought to him Use. This exhorteth us to look more after the manner of praying An earnest and sincere prayer cannot miscarry judge by this and you cannot want
over your thoughts that the best and dearest of them you can imploy for God with great Fervency and Continuance other matters do not find better welcom nor so easily justle them out of doors By all this it appears 't is a most profitable duty Doctrine II. That a gracious heart will take all occasions to set itself a-work on holy things and sometimes in the Night David did frequently rowse up himself in the Night to solace his Soul with thoughts of God this was a frequent and cheerful exercise and imployment to him First I shall prove this argueth a gracious frame of Spirit Secondly Shew you some Reasons why we should meditate sometimes in the Night First It argueth a gracious frame of Heart to take all occasions to set our minds a-work on holy things for there are three things in it 1. Plenty of Divine Knowledge the Heart is well stocked and can entertain it self without help from abroad Psal. 16. 7. I will bless the Lord who hath given me counsel my reins also instruct me in the night season He had laid up a great deal of truth in his Reins or inward parts and when sleep fled from his eyes out it came So Prov. 6. 21. Bind them continually upon thy heart and tye them about thy neck to be always ready and present with us 'T is an excellent thing to have a good treasure in our hearts Matth. 12. 35. A good man out of the good treasure of his heart bringeth forth good things Many a mans heart is stuffed with vanity and then he is vain in his thoughts and vain in his discourses and vain in his actions yea the Word of God doth not dwell in him richly Col. 3. 16. Then your thoughts are very scant and barren as he that hath more brass farthings in his pocket then Gold or Silver will more easily pull them out at every turn Our leanness of soul and difficulty to Meditate cometh from the want of a stock of Knowledge 2. It argueth Spiritual delight and strong love Psal. 1. 2. But his delight is in the law of God and in that lawdoth he meditate day and night Did we find such Comfort as David did we would break our sleep for that end He that delights in the Word is much Conversant in it for ubi amor ibi animus All the time his necessities can spare he will spend it in these private and spiritual exercises Many mens time hangs upon their hands they do not know how to spend the Summer day nor the Winter night but one that hath a strong Affection to holy things he rather wants time such is his solace and delight in God He beginneth his heaven upon earth and all the time he can get he is spending this way but if we find no such comfort and repose of Soul in Meditation no wonder that we are so averse from it Our thoughts follow our Affections delight will set the mind a-work when others are sleeping securely he mindeth his Salvation 3. It argueth sincerity Psal. 17. 3. Thou hast proved mine heart thou hast visited me in the night thou hast tryed me and shalt find nothing In the night when darkness concealeth me from the eyes of men then I exercise my self in spiritual thoughts Many put on Religion as a disguise in the day in publick actions they personate a Zeal and act a devout part but that is to be sincere when God hath a great share in our closest privacies and retirement Secondly Sometimes take the Night as a special occasion Psal. 63. 6. When I remembred thee upon my bed and meditate on thee in the night watches Psal. 77. 6. I call to remembrance my song in the night There is a double help for Meditation in the Night 1. Solitude then we are alone and therefore fittest to Meditate when no body disturbs us 2. The silence of the night is also an help when nothing is heard or seen to distract attention Use. What Use shall we make of this We cannot lay a burden upon your Consciences and by way of absolute necessity exact these Nocturnal Meditations from you only in the General 1. As much as our strength and natural necessities will permit we should be meditating Night and Day it may be a shame to us that many Tradsmen are up afore day to follow their callings and that they should excel us The Christians had their morning Hymns to Christ in the times of Persecution 2. We may press you to the Affection though not to the Season to be stored with good matter and to have a strong delight in this work and sincerity to make Conscience of private Duties 3. If we wake in the Night and our rest is broken off then to exercise our selves in holy thoughts many times it falleth out that we cannot sleep now we should spend the time in Meditation and prayer not in vain thoughts or entertaining our selves with carnal musings or perplexing and anxious thoughts about the troubles that we are under 4. If David waked in the night how much are they to blame that snort and sleep in the day even in the time of Worship when others are entertaining Communion with God surely if they had earnest Affections this could not always be The Example of Eutychus should deter these Act. 20. And there sate in the window a young man named Eutychus being faln into a deep sleep and as Paul was long preaching he sunk down with sleep and fell down from the third loft and was taken up dead Matth. 26. 40. What could not ye watch with me one hour Doctrine III. That Meditation of the Promises is very seasonable when the answer of our Prayers is denied For this is very powerful to support our fainting hopes and to cheer and revive our drooping spirits There is support in the Word and comfort in the Word therefore we should much Meditate on the Promises at such a time The best holdfast that we have of God is by his Promise Whatsoever his dispensations be this will give satisfaction enough though you cannot find what you would his word is certain though no appearance of performance his Word is sure enough to fasten upon The grounds of Faith are more sweet and satisfactory the more they are examined and lookt upon SERMON CLXVII PSALM CXIX VER 149. Hear my voice according to thy loving-kindness O Lord quicken me according to thy judgment IN these Words you have I. Davids Prayer II. The grounds of his support or his Incouragements in asking I. His Prayer is double 1. General for Audience Hear my voice 2. Particular for Quickening Quicken me II. His Incouragements and grounds of Confidence in asking are also two 1. Gods Loving-kindness 2. His Judgment Both together imply the Loving-kindness of God manifested in the Word or expressed and ingaged in the Promises The Points are Three Doctrine I. One Blessing which the Children of God do see a need often and earnestly to ask of God is
proper to say are Just and Righteous than to say are Truth His Commandments are Just as the Rule of our Duty they are just as the Rule of God's Process but the word Commandment is not taken strictly for the mandatory part of the Word but it is put for the whole Covenant his Precepts invested with Promises and Threatnings the Commandments thus considered with the Promises and Threatnings annexed are true Yea mark the Emphasis of the Phrase Truth it self The Happiness promised to them that make Conscience of their Duty will be made good and so the Punishments on them that offend God will be inflicted Now the joyning of these two Clauses seemeth to speak thus much I know that thou art near me because thy Word is Truth God in his Providence seemeth to be absent sometimes from his People but upon the Assurance of his Word we must believe him near I say God seemeth to be far off from his People for who would think that the God of Peace and all Comfort should dwell with them that are broken in Spirit Isa. 57. 15. For thus saith the high and holy One that inhabiteth Eternity whose name is Holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones Or that the Author of all Felicity should be present with them that are harassed and exercised with such sharp Afflictions and hunted up and down in the World but because God hath promised it Isa. 43. 2. When thou passest through the waters I will be with thee and through the rivers they shall not overflow thee when thou walkest through the Fire thou shalt not be burnt neither shall the flame kindle upon thee We should be satisfied with it his Word is Truth whatever Sense and Reason saith to the contrary neither distance of place nor afflictedness of condition do hinder his nearness to us Quitting all other points I shall only insist on this one Doctrine That it is the Priviledge and Happiness of God's Children to have God near unto them upon all occasions My great business will be to explain what this nearness is and then you will soon find it to be the great Happiness and Priviledge of the Saints First What is this nearness Secondly How is it brought about First What is this nearness 1. God is not said to be nearer to them than others in regard of his Essence for so he is everywhere present nullibi inclusus nullibi exclusus so an Heathen described God to be a great Circle whose Centre is nowhere and Circumference everywhere and in the Prophet he telleth us Ier. 23. 23 24. Am I a God at hand saith the Lord and not a God afar off do not I fill Heaven and Earth can any hide him in secret places that I shall not see him saith the Lord He filleth all things with his Essential Presence he is in Earth in Heaven and under the Earth Psal. 139. 7 8. Whither shall I go from thy spirit and whither shall I flee from thy Presence if I ascend up into Heaven thou art there if I make my bed in Hell behold thou art there if I take the wings of the morning and dwell in the uttermost parts of the Sea even there shall thy hand lead me and thy right hand shall hold me God is here and there and everywhere the Heavens do not confine and inclose his Being nor the Tumults of the Earth exclude it in this sense God is alike near to all things they that cannot endure the presence and thought of God where will they go from him They may run away from God as a Friend but they cannot escape him as an Enemy te non amittit nisi qui dimiâ—…t qui te dimittit quo fugit nisi a te placato ad te iratum Men may shut God out of their hearts and yet he is there do what they can and will be found there one day in the dreadful Effects of his Anger 2. Not in regard of his general Providence and common Sustentation for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is not far from every one of us for in him we live and move and have our being Acts 17. 27 28. This general Presence and providential sustentation is vouchsafed to all his Creatures without which they could not subsist nor move nor act so all things are inclosed under the hand of his Power and are still under his disposing 3. It is meant of his friendly and gracious Presence and those eminent and gracious effects of his Power and Goodness which he is pleased to afford his People So God is sometimes said to be nigh unto his People and they are said to be a People near unto him the Lord is said to be near unto them Psal. 34. 18. The Lord is nigh unto them that are of a broken heart And again Psal. 145. 18. The Lord is nigh unto all them that call upon him and to all that call upon him in truth Deut. 4. 7. What Nation is so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for The Lord is said to be nigh because he is always ready to hear their Prayers and to direct them in their doubts comfort them in their sorrows defend and protect them in all their dangers and deliver them in all their Troubles On the other side they are said to be a People near unto God Psal. 148. 14. He also exalteth the horn of his people the praise of all his Saints even of the Children of Israel a people near unto him Because they are the special Objects of his Mercy and Favour and as to the actual intercourse that passeth between God and them God is said to draw nigh to them as they are said to draw nigh to God Iam. 4. 8. Draw nigh to God and he will draw nigh to you and so drawing nigh to us on God's part signifieth his Grace and Blessing and drawing nigh on our part our Duty Love Fear Delight and Reverence of God Well then it is meant of his friendly gracious Presence vouchsafed to his People 4. This nearness may be understood of his visible Presence in his Ordinances or of that spiritual inwardness and saving Union and Communion that is between God and his converted People or those that are brought home to him by Christ and are the members of his Mystical Body In some sense it is the Priviledge of the Visible Church to have God near them because they have the signs of his Presence among them as in the former place Deut. 4. 7. What nation hath God so nigh unto them It was the common priviledge of the Nation in comparison of the Pagans about them who were a People afar off and strangers to the Covenants of Promise So Ier. 14. 9. Thou O Lord God art in the midst of
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
will be their own men and walk by their own Will have no Title to the Priviledges that accrue by the Marriage such licentious Spirits are at liberty but to their own wo they have a liberty to go to Hell and undo their own souls It was the Wisdom of God to bind us to displeasing duties by the proposal of Comfortable priviledges every man would desire to be saved and to be happy for evermore but corrupt nature is against Holiness now without Holiness there is no Happiness The conditional Promise doth more bind and draw the heart to it when we lay hold of it by yielding to perform the Condition required then may we groundedly expect the priviledge promised We would have Salvation but we cannot unless we submit to Gods terms for Christ came not to gratifie our selfish desires but to subdue us to God we would have sin pardoned we would be freed from the Curse of the Law and the flames of Hell but this can never be while we walk in our own ways and are averss to Holiness of Heart and Life for God would ever sweeten Duties by Felicities 2. Because of the prefect contrariety between the Temper of Wicked Men and this Salvation so that they are wholly uncapable of it 1. They care not for God who is the Author of this Salvation he is not in all their Thoughts Words and Wayes Psal. 10. 1. The wicked through the pride of his countenance will not seek after God God is not in all his thoughts They are far from him though he be not far from every one of them he is within them and round about them in the effects of his Power and Goodness but they never think of him nor take care to serve and please him that is the Reason in the Text they seek not thy Statutes If they seem to draw nigh to him at any time in some cold and customary Duties they do but draw nigh to him with their Lips but their hearts are far from him Isa. 29. 13. This people draw near to me with their mouth and with their lips do honour me but have removed their heart far from me and their fear toward me is taught by the precepts of men Or as it is in another Prophet Ier. 12. 2. Thou art near in their mouth but far from their reins They profess to honour God with a little outward and bodily service but have no Love and Affection at all to him 2. They slight Christ who is the procurer of this Salvation however they could like him as their Saviour they like him not as their Guide and Governour So he complaineth Psal. 81. 11. My people would not hearken to my voice and Israel would noâ—…e of me And Luk. 19. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His citizens hated him and sent a messenger after him saying we will not have this man to reign over us Men cannot endure his Bonds and Yokes Psal. 2. 3. Let us break his bands asunder and cast away his cords from us that they should deny themselves their own Wisdom and Will and wholly give up themselves to the Conduct and Will of Christ. It is his spiritual Kingdom that is most contrary to our Carnal Affections for if there were no King in Israel then every man might do what is best in his own eyes They would not be crossed in their Licentiousness of Life and therefore when Christ bringeth his Bonds and Cords with him they set him at nought 3. They despise the Word in which we have the offer of this Salvation and Counsel and Direction given us how to obtain it There God calleth upon us to be saved 1 Tim. 2. 4. He will have all men to be saved and to come unto the knowledge of the Truth but most slight his Voice and thereby put all hope far away from themselves See Acts 16. 26. compared with the 48 verse in the 26 verse To you is the word of this salvation sent Mark first he calleth the Gospel the word of salvation because there we have the way and means set forth how it was procured for us there we have Counsel given us what we must do on our parts that we may be interessed in it there also we have the Promise and Assurance on Gods part that so doing we shall obtain it Mark again he saith this word of Salvation was sent to them he doth not say brought but sent The preaching of the Gospel is governed by Gods special Providence When Salvation is offered according to his Mind and in his Name we must look upon it as a Message from Heaven directed to us for our good not by the Charity or good Will of Men but the Grace of God Now if you despise this what will be the Issue see Verse 46. Since ye put away the Word of God from you and judge your selves unworthy of everlasting life that is by this Obstinacy and Perverseness you become uncapable of receiving benefit by it That Phrase ye judge your selves is very notable there is a judging our selves unworthy that maketh way for the applying of the Gospel unto us rather than taking it from us as the Publican judged himself and went home justified but an humble self-judging is not meant here but an Obstinate Contemptuous refusal of Eternal Life All Unconverted men are unworthy of Eternal Life but they that refuse Grace offered judge themselves unworthy of Eternal Life put it out of all question clear God if he thus judge them by their Fact declare their Condemnation just 4. They refuse the beginnings of this Salvation and foregoing Pledges which God vouchsafeth in this World by way of taste and earnest Grace is the beginning and pledge of Glory to be turned from Sin is a great part of our Salvation Mar. 1. 21. He shall save his people from their sins It is not only salvation when freed from Misery but salvation when freed from Sin not only from evil after Sin Hell and Punishment but from the evil of Sin from a proud lazy self-loving Heart He hath saved us by the washing of water Tit. 3. 5. When the power of Sin is broken and the life of Grace is begun in the Soul then do we begin to be saved the Spirit of holiness is the Earnest of our Inheritance and an Earnest is part of the sum Eph. 1. 13 14. In whom ye also trusted after that ye heard the word of truth the Gospel of our salvation in whom also after that ye believed ye were sealed with the holy spirit of promise which is the earnest of our Inheritance until the redemption of the purchased possession to the praise of his glory Therefore holiness is a part of Eternal Salvation now without this we cannot have the other part They that slight holiness shall never see God 5. They despise the Salvation it self rightly understood partly because they only value it under a fleshly Notion as a state of Happiness and Ease not as a state of immaculate
Lords Day but minds the Will for the Deed not the Deed for the Will whether Willingly or Unwillingly God dealeth with us as rational Creatures if your Ox draw your Plough and your Ass carry his Burden you care not much whether it be done willingly or unwillingly but God dealeth with us as obliged and looketh that love should constrain us and influence our actions and God dealeth with us as renewed Creatures that have a suitableness to their Work Heb. 8. 10. Psal. 40. 2. When rather from him than with him he delights greatly in Gods Commandments Psal. 112. 1. Delights to know believe and obey Gods Word and God expects it from us because of the pleasures that do accompany well-doing Prov. 3. 17. The speculation of a worthy Truth affects the Mind but Practice doth more as more intimately acquainted with it Use. II. It shews 1. How far they are from the Temper of Gods People that dispute away Duties rather than practise them Cavil at their Work rather than readily accept it 2. They do not love the law that are alwayes full of Excuses and pretend occasions to neglect the service of God excuses are always a sign of a naughty heart the sinners non vacat is indeed non placet Luk. 14. 18. They all began to make excuses If we did not want a heart we should not want an occasion to manifest our respects to God 3. It shews how far they are from the Temper of Gods People that are easily discouraged with difficulties love will make us break thorough all 2 Cor. 5. 14. Love hath a constraining force counts nothing too dear to be parted with for Gods sake they that are weary of well-doing they are out of their Element as they in Malachy enquired When will the Sabbath be over They that brought but a sorry Lamb cryed out Oh what a weariness Again they that love the law are not troubled about the strictness of the law but the unsuitableness of their own hearts Gods Children are grieved for that weariness and uncomfortableness they find in Gods service Glad of any inlargement of Heart Lust is grievous but not the Commandement Rom. 7. 24. O wretched man that I am who shall deliver me not from the law but from the body of this death But others when the Truth shineth round about them they receive it not in the love thereof Doctrine II. Those that love the law shall have great peace let me prove this First They shall have Peace Secondly Great Peace First They shall have Peace I. Because the God of Peace is their God they are assured of his love and favourable Acceptance tranquillus deus tranquillat omnia If God be with us who can be against us If he smileth on us 't is enough though all the World should be against us for 't is Gods Wrath that maketh us Miserable and Gods love that maketh us Happy II. Jesus Christ who is the Prince of Peace is their Saviour Isa. 9. 6. He hath made Articles of Peace between God the Father and Us and drawn them into a Covenant of Grace called the Covenant of his Peace Isa. 54. 10. And this founded upon his Bloud which is the price given to purchase our Peace and to set all things at rights between God and Us. Col. 1. 20. Isa. 53. 5. Having made Peace between God and Us No less would serve the turn compleatly to satisfie the Justice of God for our wrong and to purchase his Favour for us III. The Spirit who is a Spirit of Peace Gal. 5. 22. 't is one of his fruits he worketh it in us as a Sanctifier and as a Comforter 1. As a Spirit of Sanctification he doth dispossess Satan and subdueth that Rebellious Disposition that is naturally in us against God and maketh us accept the offer of Friendship and Reconciliation with God and to yield up our selves servants to righteousness unto holiness and then accordingly to walk as People that are at amity with God 1. Your first Resignation in Faith and Repentance is a ground of Peace and wrought in us by the Spirit Rom. 15. 13. Now the God of peace fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost Together with our Faith and in and by our Faith the Holy Ghost worketh this Joy and Peace When we come to sue out our Pardon in his Name to receive the Attonement and to resign up our selves to Gods use then is the Foundation laid Give the hand to the Lord 2 Chron. 30. 8. 2. This Peace is confirmed by holy walking in the Spirit or perfecting Holiness through the power of the Holy Ghost Gal. 6. 16. As many as walk according to this rule peace and mercy be upon them Ier. 6. 16. Ask for the good old way and walk therein and you shall find peace to your souls Keep close to God and you will have peace otherwise not Peace with God and thine own Conscience is a very tender thing you had need be chary of it if you grieve the Spirit you will find it to your bitter Cost when sinful dispositions are indulged and nourished our peace is beclouded and hangeth on uncertain terms 2. As a Comforter whose office it is to give us a sense of Gods Love and to help Conscience to judge of our state and actions The Spirit representeth God as a Father and sheweth us what things are given us of God and dissipateth and scattereth all the black thoughts that are in the Soul Isa. 57. 19. I create the fruit of the lips to be peace Peace is a Sovereign Plaister God maketh it stick and then all the World cannot deprive them of this peace Creation and Annihilation belong to the same power the World can never give nor take 't is Gods work and he will maintain it Secondly It shall be great Peace as to the Nature and Degree of it as was before explained 1. For the Nature of it 't is not an ordinary peace but of an higher Nature Ioh. 14. 27. My peace I leave with you my peace I give unto you not as the world giveth give I unto you Let not your hearts be troubled Wherein doth it differ from the Worlds peace The Worlds peace is oftentimes in sin a concord in Evil a Lethargy portending sadder Troubles but this is an holy peace Prov. 3. 17. That 's a crasy peace that is soon broken and distorted depending on the uncertainty of present affaires and the mutable Affections of men the more secure they are the sadder trouble at hand but this is an everlasting peace which we have now in the way and shall have in death and then for ever The Worlds peace is outward 't is but at best a freedom from outward troubles when they are at enmity with God but this is a peace with God himself Prov. 16. 7. The Worlds peace pleaseth the outward man but this is a solid Soul-satisfying peace a
highly obliged for this discovery 't is the work of God to give us Counsel and should be matter of perpetual Thanksgiving to us III. The Use for which this knowledge serveth 1. To entertain Communion with God for the present for by knowing him we come to enjoy him Psal. 17. 15. As for me I will behold thy face in rightcousness I shall be satisfied when I awake with thy likeness that 's more than to have a portion in this World And 1 Ioh. 1. 3. That which we have seen and heard declare we unto you that ye also may have fellowship with us and truely our fellowship is with the father and his son Iesus Christ. By Communion or Fellowship is not meant a society of Equals but the dutiful yet chearful attendance of an Inferiour on his Superiour the Creature on his Creator but yet so as that there is an holy intimacy and familiarity in it because we both love and are beloved of God in every Ordinance they draw nearer to God than others do for 1 Ioh. 1. 7. If we walk in the light as he is in the light we have fellowship one with another All our Duties are the Converse of a sanctified Creature with an holy God and an humble Creature dealing with the blessed God for a supply of all their wants They pour out their Souls to him and he openeth his Ear and Bosom unto them he teacheth them his way and they walk in his paths Isa. 2. 3. They walk in the Fear of his Name and the Comforts of his Spirit Acts 9. 31. they seek his Glory as their great End and live in the sense of his dearest love 2. To enjoy him for ever this is life eternal that they may know thee the only true God and Iesus Christ whom thou hast sent Ioh. 17. 3. Alas what is the knowing how to get Riches and Pleasures and the Vain-glory of the World to this Surely you that are taught of God your business is above other Mens while they drive on no greater Trade than providing for the Flesh or feathering a Nest that will quickly be pulled down they are providing for Everlasting Glory and Happiness They aim at nothing beyond this Life all their Cares are confined within the narrow bounds of Time and the compass of this World but these look higher and begin a life which shall be perfected in Heaven they are laying up treasure in Heaven IV. The manner of knowing things when taught of God they see things with greater Clearness and Certainty and Efficacy and Power 1. With greater Clearness Others know Words but they know Things and therefore know as they ought to know them They know the Grace of God in Truth Col. 1. 6. They have the spiritual discerning and that is a quite different thing from a literal discerning 1 Cor. 2. 14. He hath an experimental and sweeter knowledge than learned men that are ungodly He hath tasted that the Lord is Gracious the sweetness of his Love and the riches of his Grace in Christ. The Theory of Divine Knowledge though never so exact giveth us not this they have more of the Words and Notions but less of the thing itself they have the sign the other the thing signified they break the shell and the other eats the kernel they dress the meat but the others feed upon and digest it dig in the Mines of knowledge as Negroes but others have the Gold A rotten post may support a living Tree 2. With more Certainty There is a great deal of difference between taking up Religion out of Inspiration and out of Opinion or Tradition Faith is the gift of God but Credulity is received by the Report of Men. Men may guess at the truth by their own Wit they may talk of it by rote and according to what they read and hear from others but Divine Knowledge is the fruit of the Spirit Matth. 16. 17. Flesh and bloud hath not revealed these things unto thee but my Father which is in heaven Ioh. 4. 42. Now we believe not because of thy saying but we have heard him our selves and know indeed that this is the Christ the Saviour of the World And 1 Thes. 1. 5. For our Gospel came to you not in word only but in power and the Holy Ghost and in much assurance We never apprehend the Truth with any certainty nor can we discern Gods Impress on the Word but in the light of the Spirit Gods Illumination maketh our knowledge of things certain and infallible Know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuredly Acts 2. 36. Ioh. 17. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not a may be a bare possibility or likely to be a probability but it is sure to be and will be so a certainty that belongeth to Faith 3. For Efficacy and Power 1 Thes. 1. 5. For our Gospel came to you not in word only but in power and in the Holy Ghost Stephen a man full of faith and of the Holy Ghost Acts 6. 5. We are affected with the Truths we know yea transformed and changed by them 2 Cor. 3. 18. Changed into a Divine Nature 1 Pet. 1. 4. Our hearts are moulded and fitted for God and for every good work So that this is a benefit should be much acknowledged Use. I. Is to Inform us how the Saints do and should esteem this benefit of Divine Illumination In this Psalm they esteem it more than if God should bestow a great deal of wealth upon them See Psal. 119. 14. I rejoice in the way of thy Testimonies more than in all riches And 72 Verse More than thousands of gold and silver Once more they think themselves well a paid if they get it by sharp Afflictions though by loss of Health or Wealth Verse 71. It s good for me that I have been afflicted that I might learn thy statutes The reason is because they value it as a Mercy for which they can never enough be thankful Phil. 3. 8. Yea doubtless and I count all things to be loss for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ The People of God have no reason to envy others that live in the Pomp of the World and the splendor of outward accommodations if he give them the saving knowledge of himself Prov. 3. 31 32. Envy not the oppressor and choose none of his wayes for the froward is an abomination to the Lord but his secret is with the righteous If God will teach us his Statutes though he keepeth us low 't is more to be one of Gods Disciples to be owned by him in an Ordinance than to live a Life of Pomp and Ease Secondly None are fit to praise God but those whom God hath taught Psal. 50. 16. What hast thou to do to declare my statutes or that thou shouldest take my covenant into thy mouth The new song and the old heart
was not hearty and durable but only formal and Temporary 2 Because they take all occasions to inlarge themselves out of the stocks of Conscience and as soon as their fear is worn off away go all their Religious Pangs and thoughts of the other World and care about it How often is this verisied by daily Experience Many that were frightned into a course of Religion went on from Duty to Duty out of a Fear of being Damned but their Hearts were another way but afterwards they cast off all when they have sinned away these Fears As Herod feared Iohn and afterwards put him to death Mark 6. 19 20. Yea all the while they did good they had rather do otherwise if they durst and therefore did but watch the occasion to fly out 3 Because men of this frame dispute away Duties rather than practice them and are quarrelling at those things which the new Nature would sufficiently incline them unto if they had it In the New Testament God much trusts Love and the number and length of Duties is not stated so exactly because where the Love of God prevaileth in the Heart men will take all occasions of glorifying God and edifying themselves But when men quarrel How do you prove it to be my Duty to do so much and to give so much when the Duty its self is instituted Love will make God a reasonable allowance and not stand questioning how do you prove it to be my Duty to pray so often in my Family or in secret or hear so many Sermons which our constant necessities do loudly call for Men that have a love to a thing will take all occasions to enjoy it or be conversant about it and a willing heart is liberal and open to God and is rather disputing the restraint than the Command how do you prove it is not my Duty and is loth to be kept back from its delight 3. Some do good out of Craft and Design there is some By-end is the cause as Iehu was not so much Zealous for God as his own Interests 2 King 10. 16. And our Lord telleth us of some that make long Prayers to devour Widows Houses Matth. 23. 14. made Piety a colour and pretext to Oppression and that they might be trusted took as a shew of great Devotion And of this strain were those that followed Christ for the Loaves Ioh. 6. 20. To be fed with a Miracle and to live a life of sloth and ease God never set any good thing afoot but some temporal Interest grew upon it with which men were swayed more than with what belongeth to God Use. II. Is to perswade you to choose Gods Precepts I have chosen thy Precepts said the man of God To this end I shall give you both Motives and Directions Motives why you should choose them and then Directions in what manner things are to be attended upon in your choice First For the Motives 1. Choose them because they are Gods to whom you are indebted for Life Being and all things Shall we not obey him that made us and in whom still we live move and have our being We are debtors to him for all that we have and truly we cannot have a better Master He was angry with his People that when the Beasts would own their Benefactors that his People would not own him from whom they had all things Isa. 1. 3. The Brute-beasts the dullest of them the Oxe and the Ass are willing to serve those that feed them and pay a kind of gratitude and shall not we own God Every day your health strength and comforts come out of his hands so every nights Rest and Ease and after this can you sin against God that keeps you by Night and by day 2. These Precepts are all holy just and good What is it the Lord requires of you but to love him and serve him and fear him and forbear those things which hurt the Soul thus he speaks to Israel Deut. 10. 12. Surely these commands are not unreasonable nor grevious You dare not say sin is better that it is more profitable to please the flesh and to wallow in and seek after worldly things O why then dost thou not choose Gods Precepts before the work which Satan would put thee upon for these Precepts commend themselves by their own Evidence 3. In keeping them there 's a great deal of benefit 1. For the present there 's a deal of Comfort and Peace to be be found in the ways of God If there were no reward of Heaven yet there 's such comfort and peace that attends holy living even as heat from the fire that certainly this should draw our choice All her ways are ways of pleasantness Prov. 3. 17. And again the Prophet tells you the fruit of righteousness is peace A man that doth evil hath a sting in his Conscience and a wound in his own Soul But every good action is followed with a Serenity of Mind and an approbation from the heart of him thar doth it Nay you shall not only have Peace but Joy in the Holy Ghost for if you walk in the fear of God you walk in the comforts of his Spirit Acts 9. 31. And the Kingdom of God stands in Righteousness and Peace ay and a distinct Priviledge Joy in the Holy Ghost Rom. 14. 17. What 's the difference between Peace and Joy in the Holy Ghost Peace is a Tranquility of mind resulting from the rectitude of our actions but this joy is an impression of the comforting Spirit This Joy it hath God for its Author he puts it into our hearts therefore it will more affect us then the bare Act of our natural faculties Peace it is an acquittance from Conscience but Joy in the Holy Ghost it is and Acquittance from God who is our Supream Judge and is the beginning of that endless joy which he hath prepared for them that love him in Heaven 2. For the future and final reward that is great and glorious indeed Surely the Glory of the Everlasting Kingdom should invite us to choose Gods Precepts whatever it may cost us to keep them for in choosing Holiness you choose Life and in choosing the ways of God you choose the heavenly inheritance which is the certain end and issue of them So Prov. 8. 35 36. Whoso findeth me findeth Life and obtaineth favour of the Lord But he that sinneth against me wrongeth his own Soul all they that hate me love death Christians when you are about choosing these are the terms propounded to you and they should be seriously weighed by us Evil and Death Good and Life will you choose Sin and Death or Holiness and Life Is the Pleasures of the Flesh for a few hours better then the endless Joy of the Saints If you believe Heaven and hell as you profess to do why should you stand demurring are you content to be thrust out from the presence of the Lord with the Devil and his Angels into unquenchable
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.
makes wiser then our enemies p. 638. 642 Engagement of the soul to come to God Its usefulness p. 223 Enjoyment and use of a thing how they differ p. 69 Enjoyment of God should be our end and scope p. 573 Enjoyment of God either mediately or immediately p. 71 72 Enlarged heart given 1. At conversion consists in a freedom from guilt and power of sin 2. A particular enlargement given by exciting grace Necessity of an enlarged heart-p 216 217 218 219. Means 220 Enmity of wicked men against the Church p. 882. 729 730. 995 Entertain Gods word How to do it aright p. 887. 888 Entrance of Gods word giveth light how p. 888 889 Envy difference between Envy and VVrath p. 520 Envy strikes at some excellency p. 137. 563 Envy at the prosperity of the wicked checked by the consideration of Gods judgments upon them p. 135 Envy not the comforts of sinners p. 360 Envy makes men undermine others p. 520 Equity the duty should continue whilst we expect Mercy p. 341 Error about Gods word from 1. Presumption 2. Prejudicate opinions 3. A spirit of opposition 4. Carnal affections 5. Superficial apprehensions c. p. 694 695 Error 1. From ignorance 2. Judicial blindness p. 678 679 Error is Natural to us p 184 185. 1101 Error out of frailty or out of pride p. 129 793 Erroneous principles in policy a cause of persecution p. 144 Errors a ground of Apostacy p. 211. 343 Esteem practical of spiritual things p. 677 Vid. Valuation Esteem of the Word motives to get it p. 869. What it is c. p. 872 873 Eternity applyed to keep the soul awake p. 412 All our actions relate to Eternity p. 340 Eternal things to be secured before Temporal p. 403 404 Eternal Salvation longing for it is the duty property of Gods Children p. 1087 Eternal Life makes us willing to submit to Temporal Death p. 1096 Evangelical obedience and legal how they differ p. 11. 15 16 Evangelical obedience accepted it's imperfections pardoned p. 11. 15 16 Events of things confirm the Truth of the Word p. 285 Events of things are not seen do depend on God p. 31 642 Good or bad holy men provided from them p. 643 Everlasting punishment awarded to the despisers of Everlasting mercy p. 874 Everlasting things should be our chief comforts p. 875 Everlasting Covenant p. 875 Everlastingness of Gods Testimonies what it is p. 889 Evidences of Gods favour to be sought earnestly Why p. 920 Evidence of Blessedness Conformity to Gods Law 1. Inclusive all such are blessed 2. Exclusive none but such are blessed p. 6 Evidence of Reason and of the Holy Spirit differ p. 686 Evil speaking very sinful either against Truth or Charity p. 140 141 Whether in any case lawful p. 300 Exact and constant obedience against all temptations Reasons for it p 668 Examples of purity in Gods Word p. 859 Examples are very prevalent especially in evil p. 864 866. 1101 It is no excuse for sinning p. 864 Examples of others fallings a great Temptation p. 790 Example no safe Rule to walk by p. 4. 1075 Examples and instances of Gods goodness should confirm our Faith and Patience p. 912 To take up Religion merely by example no good Ground p. 1075 Excuses for not speedy turning to God vain p. 406 407 Excuses and cavils against keeping Gods Law argue an evil temper p. 1026 Exercise God may exercise his Children with sharp and long afflictions p. 554. 856 God exercises them according to their Reward p. 178 Exercise in Gods Word how p. 151. It encreaseth knowledge and judgment p. 453 Saints are exercised from within and without p. 921 Exceeding great Love to be given to Gods Commandements p. 1048 Expectation its qualifications p. 547 God has more expectations from those that are related especially to him then from others p. 863 Gods people expect deliverance from him 1. What it is to expect it 2. The Reasons for it 3. The singular excellency of it p. 1080 1081 1082. 1083. When it is right p. 1083 Experience of Gods goodness the priviledge of those that walk with him p. 7 Experience of Gods ways a Reason of our desire after them p. 30. 123. It teaches us how ready we are to wander from them p. 61. Reasons thereof p. 61 Experience brings good and sound judgment p. 453 Experience compared with Gods precepts as to getting understanding p. 651 652 Experience of Gods faithfulness in former ages of great use to succeeding ages p. 581. 962 963 Experience proves the good of Obedience p. 789 Experience of Gods grace a great encouragement p. 791 It breeds Confidence p. 166 It is a ground of our valuation of the word p. 492 It begets high thoughts of Gods tender mercies p. 994 External profession and conformity not accepted without the Heart p 236 237 Extremes two extremes we are apt to run into under affliction either to slight or faint under Gods correction p. 884 Two extremes 1. Self-confidence 2. Desperation p. 320 Extremity God permits his people to be reduced to the Extremity of danger p. 944 Reasons 1. To exercise trust 2. To quicken Prayer p. 944 Extremities are to be endured rather then offered against Gods Word p. 733 Eyes the windows whereby sin hath been let in to the Heart proved doctrinally and historically p. 278 279 They are to be watched Great evils from not watching the Eyes p. 279 280 Eye of God an engagement to obedience Reasons p. 1051 1052 Vid. Sight of God It is always on us p. 340 It hath many blessed effects p. 1053 1054 F. FAce of God shining what it implies p. 924 Face of God implies his favour and strength p. 12 Faility of Spirit a Reason of Apostacy p. 213 Fadingness of the World should excite us to look after an Eternal state p. 613 Faculties of the Soul either such as Command or are to obey p. 1103 Failings in the choisest saints p. 11. 17. 1100 1101 1102 p. 336. pardoned to the sincere p. 11. 17. 1106. daily failings and infirmities p. 19. 27 754 How to discern the infirmities of Saints from other men p. 754. 836 How to distinguish them from wilful sins p. 703 When disallow'd they exclude us not from the priviledges of Gods Servants p 846 We must not be too severe upon men failings p. 336 Fainting of Soul from delaying Salvation p. 540 592 Faintings of Spirit 1. Their Nature 2. Causes 3. Kinds described p. 541 542 543. c. Remedies against fainting p. 541 542 c. It s cured by the Word which is 1. A proper 2. An Universal cure p. 183 Fainting argues weakness if not Nullity of grace p. 416 Faintings Twofold 1. Of Dejection 2. Of Defection p. 541 Faith must conquer 1. Our fears 2. Cares 3. Troubles p. 1086 Faith ultimately resolved into Gods Testimonies p. 9 Exprest by terms of motion p. 12 By lifting up the Eyes p. 833 Faiths Excellencies 1. Eminent wisdom in it 2. Nobleness of Spirit it
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