nest it is all but the deceit of the heart and usually we find it to be so in the world Most men are better acquainted with other mens duties rather then their own with the Magistrates duties more than their own and so other mens sins more then their own But it is not so where zeal is unfeigned there it begins at home they will allow nothing in their own hearts that may be contraryto Gods interest and to the soveraignty of his spirit 2. Also in perfecting Holiness The whole business of the spiritual Life must be carried on in warmth and vigor Rom. 12. 11. Fervent in Spirit serving the Lord. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seething hot in spirit Nothing done for God should be done negligently but affectionately To be luke-warm and key-cold that makes no work in Religion But when a man hath a great zeal for God O! then he profits and gets ground then sin decays grace is strengthned love is more rooted in his Heart every day and he doth more for God Paul profited in the Jewish Religion Gal. 1. 14. Why Because he was more zealous then others This is the man that will be the honour of Gods Ordinances that man that will shew forth the vertue and power of Religion when his heart grows warm for God and zealous for God II. Why we ought to look after a great and pure zeal if we have any Love to God and the Law of God and his Ways 1. Why a great zeal 1. Because it is not zeal else if it be not in some good degree for zeal is a great fire and a vehement flame not only Love but vehement Love it must needs be great Cant. 8. 6 7. For Love is as strong as death jealousie is cruel as the Grave Zeal is cruel as the grave read it so many waters cannot quench Love c. Mark our love to the ways of God should be of such a nature such a warm and zealous working of heart towards God that many floods cannot quench it that nothing can bribe it Surely the best things deserve the best affections therefore what ever we do in Religion and for God we should do it with all our might Eccl. 9. 10. 2. Otherwise it will not do the work Such as encreaseth with opposition as fire when you put on more fuel it grows more vehement so unless it be a zeal that grows earnest with discouragement alas it will soon be quenched We shall meet with many discouragements from within and without but when we can resolve with David the more they scoffed and opposed him he would be yet more vile 2 Sam. 6. 22. So the more trouble they meet with in the ways of God the more they will cleave to him and will please God though with the displeasure of men True zeal is enflamed with difficulties As Lime the more water they pour on the more it burns as Nehemiah's Courage it sparkled the more the more it was opposed should such a man as I flee Should I betray the Cause of God This is the true zeal when it sparkles by opposition As Paul the more they perswaded him the more he seemed to be bound in spirit to go to Ierusalem Acts 21. 13. Though they did even break his heart they could not break his purpose Such a zeal as is quenched with every drop of water and goes out with every flout and scorn will never do it therefore we had need have a great zeal that we may harden our selves against all oppositions we meet with in the way 2. It needs to be pure too such a fervent affection had need be right for since it makes men so active and resolute certainly it should go upon clear grounds I shewed before nothing hath done more mischief in the world than wild zeal it is like fire out of its place that sets all the House in a flame it doth not comfort and refresh those that have it but it destroys and consumes all But why must we have pure zeal 1. Because there is a false zeal and a self-seeking zeal which men have while they pretend much Love to God and good of souls but are really hunting after their own interest Gal. 4. 17. They zealously affect you but not well yea they would exclude you that ye might affect them that is they sought to rend their affections from Paul and from their faithful Pastors that they might affect them so he tells us Phil. 1. 15. Some indeed preach Christ even of Envy and Strife There may be a zeal that comes meerly out of Envy and Strife Iehu could say come see my zeal for the Lord 2 Kings 10. 16. 2. This false zeal doth a great deal of mischief It 's a dishonour to God to pretend to him and to put the varnish of our Cause upon God God himself is involved in the deceit Ier. 4. 10. It 's a strange expression to be used to God Ah Lord God surely thou hast greatly deceived this People the false Prophets did it in his name And it divides the Church as well as dishonours God Gal. 4. 17. They would exclude you that ye might affect them The meaning is they would rend you from the Body of the Christian Church and alienate the minds of Gods People so as to devote them to a Faction Phil. 1. 16. They preach Christ of Contention not sincerely supposing to add affliction to my bonds And it hardens the Persons themselves as Iehu boasted of his zeal and it was only self-seeking and the Lord counts it Murder Hosea 1. 4. Use. Have we this Pure zeal such a zeal as David speaks of There are many Notes by which it may be discerned as 1. When injuries done to God and Religion affect us more then injuries done personally to our selves when we carry our selves in an indifferency in our own Cause but not in Gods compare Numb 12. 13. with Exod. 32. 19. Moses could with a Meek Spirit bear all the injuries done to himself but could not contain himself when he saw injury done to God but breaks the Tables 2. When the same Enemies are Gods Enemies and ours David was sensible not of the inhumanity of his Enemies but that which most troubled him was because they were Gods Enemies and forsook his words David was not so much troubled at Absaloms Rebellion as dying in his sins 3. When there 's a Compassion mingled with our Zeal Fleshly Anger is all for destruction holy Anger is for Conversion when they grieve and seek to redress the matter 4. True zeal is Universal it is most against their own sins and the sins of those that are nearest and runs out upon weighty things But those that Tithe Mint and Cummin and neglect weighty things they have not true zeal There are many instances of this false disproportionate zeal of a Conscience taken up for a turn when there 's a partial Conscience in some things men are mighty scrupulous and strain at a Gnat
which they will bring upon themselves should afflict us Thus the Apostle Phil. 3. 18 19. Of whom I have told you often and now tell you weeping that they are enemies to the Cross of Christ whose end is destruction To see Men goe by droves to Hell it should work on our Bowels if this brought Christ out of Heaven to dye for Sinners surely this should make us sadly resent their Condition 4. This produceth good Effects it is a disposition of great Use and Profit to us 1. It deterreth us from sinning our selves and so we are kept from being tainted with the Contagion of evil Examples for what we mourn for in others we will not commit our selves The Heart is made more averse from Sin every day by this Practice whereas those that take Pleasure in the Sins of others do the same things Rom. 1. 32. consent with them to dishonour God and so howle among the Wolves as the Latin Proverb is but when this is a Trouble to us it maketh us avoid their Example notwithstanding Terrours and Allurements to the contrary Terrours from the angry World who cannot endure that any should part Company and Allurements from our commodious living among the Offenders Thus Lot scaped in Sodom because his righteous Soul was vexed and Noah was upright in his generation because he reproved the Deeds of the Wicked 2. When we see their Punishment in their Sin and fear a Storm when the Clouds are a gathering it puts us upon Mourning and Humiliation which is a necessary Duty in evil times Ier. 13. 17. If you will not hear my Soul shall weep in secret places for your Pride None do so feelingly bewaile the Sins of the Times as those who have a tender holy Heart affected with God's Dishonour and Compassion over the Souls of Men. Others do personate a Mourning and act a part in a Fast as the mourning Women among the Iews did at Funerals or as the Boyes in the Streets would act their Festivities and Lamentations Matt. 11. 16 17. Whereunto shall I liken this Generation It is like unto Children sitting in the Markets and calling to their fellows and saying We have piped unto you and ye have not danced we have mourned unto you and ye have not lamented therefore it is of great use to us to get this frame of Spirit 3. It maketh us more carefull to reform others so far as it lieth within our Power Certainly without this Disposition a Man will never seek the Conversion of Souls for which Christ dyed but have it once and then you will take all occasions to doe good to the Souls of your Children and Relations and Neighbours When Paul was stirred in Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exasperated within himself because he saw the whole City given to Idolatry He disputed with them daily in the Market-place and took all Occasions to reclaim them So if you were affected with the evil of Sin horribleness of Wrath certainty of the Word of God and the Bane that cometh to any Society by having the Wicked amongst them would you let your Children and Servants or Friends go on in a damning Course would you not have Compassion on them and pluck them out of the Fire Surely this should be the temper of every Minister when he hath to doe with Sinners that his Ministry may not be a sleepy Ministry of every Parent and Householder that all under his Roof may be found in the way of the Lord of every Christian towards his Friends 4. It justifieth our Zeal in reproving Surely Reproof had need to be managed with great tenderness and Compassion that it may not seem to flow from hatred and ill-will to the Persons reproved nor from Petulancy of Spirit nor a desire of venting Reproaches but from pure Zeal to the glory of God grief to see him dishonoured Souls in danger to be lost or hardened through the deceitfulness of Sin therefore holy Men in their sharpest invectives against Sin or oppositions of it have always mingled Compassion Mark 3. 5. Our Lord looked about with anger being grieved for the hardness of their hearts There was more of Compassion then Passion in our Lord Iesus Christ he was angry but grieved So Paul when he disputed earnestly against the Iews yet telleth us Rom. 9. 2. I have great heaviness and continual sorrow in my heart as much Love to the Persons of his Country-men as Zeal against their Errours So flens dico I tell you weeping they are enemies to the Cross of Christ Phil. 3. 18. Though he discovereth them to be Enemies to the Cross of Christ yet he wept for their sakes and the Churches sake 5. Those that are grieved and troubled even to some degree of horrour and trembling of heart for the prevailing of Iniquity in those Places and Persons among whom they live are delivered from the common Judgment So 2 Pet. 2. 7. He delivered just Lot vexed with the filthy conversation of the Wicked and those that mourned and sighed for all the abominations which were committed in the midst of the Land were marked out for preservation The Lord hath a special care of them in times of publick Calamity Use 1. Is of Reproof it condemneth 1. Them that take pleasure in nothing so much as in the Company of the Ungodly where they hear God dishonoured his Laws broken if they were horribly afraid of the Wicked which forsake God's Law how could this be All Conversation with the Wicked is not forbidden for then we must go out of the World and to some we are bound by the Law of Necessity or some civil and religious or natural Bond yet we are to eschew all unnecessary and voluntary Fellowship and Familiarity with them Psalm 26. 4. I have not sate with vain Persons nor gone in with Dissemblers So Prov. 22. 24 25. Make no friendship with an angry man and with a froward man thou shalt not goe Lest thou learn his ways and get a snare to thy Soul Certainly we are not to delight in the open Wicked as the onely Company that is pleasant to us for what can a tender Christian get among them but a wound to his Soul 2. Those that are not affected with their own Sins much less with the Sins of others It is but a deceit of heart to declaim against the Sins of the Times and not to mourn bitterly for our own Sins This is to translate the Scene of our Humiliation and to put it far off from our selves Surely that Grief will be most pungent and afflicting which doth most concern our selves and we know more by our selves then possibly we can by other Men therefore we should often think of the Merit of our own Sins their hainous Nature their dreadfull Consequences if God be not the more mercifull to keep us humble and thankfull Use 2. Is to perswade us to be of this Temper to be deeply affected when we see God's Laws broken It requireth 1. The general Grace
evil humour or to encrease our hatred and exasperation against a party whom it may be we hate too much already with a carnal hatred but to a good purpose partly that we may not be too consident of carnal ease too soon God will it may be have the enemies Cup yet fuller and that they shall appear more in their own colours And so our tryals may be greater We know not the bounds of the Lords patience We that are apt to extenuate our own sins are apt to aggravate the sins of others look upon them in the Glass of passion and cry too soon it is time But of this by and by And partly that we may see the greatness of our transgressions by which we have provoked the Lord to give us up into the hands of such men as blaspheme his Name every day Isai. 52. 5. Our sins were full in our kind in the abuse of Gods truth and worship and though not such moral wickedness yet a great deal of spiritual wickedness And God is more quick and severe upon us and will not bear that in a professing people that he beareth in others Iudgment begins at the house of God 1 Pet. 4. 17. The Cup of trembling goes round and his own people drink first and our staggering is not yet over in time they shall pledge us God beareth with Balaam though he tempted him again and again when he would not bear with the young Prophet whom the Lyon slew He bore with the Philistines a long time e're they were plagned We feel the smart of the Rod sooner Zech. 12. Yet 't is apparent our kind of sins were grown to a ripeness our selfseeking factions turbulency unquietness under Government abuse of Christian liberty uncharitable Divisions among our selves vexing one another vain opinions sleighting Gods Ministers and Ordinances And partly that we may be humbled for their sins It should be a grief to us to see men break Gods Laws to see men outdare Heaven David fasted for his enemies Psal. 35. 14 15 16. and Psal. 119. 136. Rivers of tears run down mine eyes because men keep not thy Law because God is so much dishonoured humane Nature so much corrupted If more of this spirit were stirring it were the better for us And partly that we may fear our selves We are bound up in the same Community and when God judgeth them how shall we escape The Jews have a Proverb That two dry Sticks may set a green one on fire The meaning is The godly man may fall in the common calamity Wheat is plucked up with the Tares God saith in Deut. 7. 22. That they should not destroy all the Canâ—…anites lest the beasts of the field should encrease upon them The safety of his people are involved in the safety of their sinning and persecuting enemies A Hedg of Thorns may serve for a fence to a Garden of Roses and all the relief we have is the Lord can make a distinction 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust unto the day of Iudgment to be punished 3. Why doth God take this time First For his own Glory His Justice is more discovered when men have filled up their measure Psal. 51. 4. That thou mayest be justified when thou speakest and be clear when thou judgest It justifieth Gods proceedings and maketh us the more inexcusable So also his power 't is Gods time to send help and remedy when all things are gone to utter confusion when things are at the most desperate pass Psal. 124. 3 4 5. in our low estate then is God seen Secondly Hereby Gods work upon Mount Zion is promoted His people are humbled when their Adversaries are chief and rage against them Psal. 123. 4. Our soul is exceedingly filled with the scorning of those that are at ease and with contempt of the proud When things come to extremity their prayers are quickened Psal. 130. 1. Out of the depths I cryed unto thee O Lord. They are fitted to prize mercy Psal. 102. 13 14. They that thought it no great matter to have a standing Temple delight in the dust of a ruinous heap Then Shepherds Tents look lovely we set a higher rate on despised Ordinances In short they are waiting and praying and humbling their souls before God IV. Fourth Consideration When a flood of wickedness is thus broken out we may mind God of the deliverance of his people But what needs that Doth not God know his seasons and will not he exactly observe them In the Answer I shall shew you Why and How 1. Why Because First God loveth to be awakened by the prayers of his people and when he hath a mind to work he sets the spirit of prayer awork Ier. 29. 11 12. I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you So thus and thus will I do Ezek. 36. 37. Yet for this will I be enquired of by the house of Israel We are to give a lift by our prayers 't is a time of finding Psal. 32. 6. Secondly He hath put an office upon us God acts the part of a Judg we as Sollicitors and Remembrancers Isai. 62. 6 7. I have set Watchmen upon thy Walls O Ierusalem which shall never hold their peace night nor day Ye that make mention of the Lord keep not silence and give him no rest till he make Ierusalem a praise in the Earth We are to put God in mind so that we but do our duty 2. How The principle and manner must be right First The principle be sure it be not the impatiency of the Flesh or love to our own ease or a mere tediousness and irksomeness of the Cross be sure it be not passion and a principle of revenge but a desire of promoting his honour and vindicating his glory David doth not say how troublesome they were to himself but they make void thy Law as if he had said Lord if my own interest were only concerned I would not open my mouth nor ever call upon thee to revenge my private quarrels but it is my zeal for thy Honour and Ordinances not that I have received injury but thy worship is corrupted work else what will become of thy Name and poor people Offences done against God should grieve us more than our own injuries and we should rather regard the general interest of Religion than any personal offence done to us There is often a carnal spirit breathing in our prayers and our zeal is fleshly the people of God beat it back Psal. 115. 1. Not unto us not unto us but unto thy Name give glory And Psal. 74. 10. O Lord how long shall the adversary reproach and the enemy blaspheme thy name for ever The godly can endure their own troubles better than
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
time that is 't is high time the business of your lives hath been too long neglected It is such another expression as 1 Pet. 4. 3. The time past is enough to have wrought the will of the Gentiles c. God hath been too long kept out of his right and we out of our happiness The night is coming upon us and will you not begin your days work 6. This is the reason of affliction we are so backward in this work that we need be whipt unto it Hos. 5. 15. I will go and return to my place saith God till they acknowledg their offence and seek my face God knows that want is a spur to a lazy creature and therefore doth God break in upon men and scourge them as with scorpions that they may bethink themselves and look after God Use 2. For Direction If you would seek God 1. Seek him early Prov. 8. 32. Blessed are they that seek me early We cannot soon enough go about this work Seek him when God is nigh when the Spirit is nigh Isa. 55. 6. Call upon the Lord while he is near There are certain seasons which you cannot easily get again such times when God doth deal more pressingly with you when the word bears in upon the heart and when God is near unto us David like a quick Echo returns upon God Ps. 27. 8. Seek ye my face my heart said unto thee Thy face Lord will I seek It would be a great loss not to obey present impulses and invitations and not make use of the advantages which God puts into our hands 2. Seek him daily Psal. 105. 4. Seek the Lord and his strength seek his face evermore That is from day to day you must be seeking the face of God in the strength of God Every hour we need his direction protection strength and we are in danger to lose him if we do not continue the search 3. Seek him unweariedly and do not give over your seeking until you find God Wrestle through discouragements though former endeavours have been in vain yet still we should continue seeking after God We have that command to inforce us to it Luk. 5. 5. We have toiled all night howbeit at thy command c. Though we do not presently find yet we must not cast off all endeavours In spiritual things many times a man hears and goes away with nothing but when he comes to meditate upon it and work it upon the heart then he finds the face of God and the strength of God Therefore you must not give over your seeking 4. Seek him in Christ. God will only be found in a Mediator Heb. 7. 25. Those are accepted that come to God by him Guilty creatures cannot enjoy God immediately And in Christ God is more familiar with us Hos. 3. 5. They shall seek the Lord their God and David their King None can seek him rightly but those that seek him in Christ. It is uncomfortable to think of God out of Christ. As the Historian saith of Themistocles when he sought the favour of the King he snatched up the Kings Son and so came and mediated for his grace and favour Let us take the Son of God in the arms of our faith and present him to God the Father and seek his face his strength 5. God can only be sought by the help of his own spirit As our access to God we have it by Christ so we have it by the Spirit Ephes. 2. 18. For through him we both have an access by one spirit unto the Father As Christ gives us the leave so the Spirit gives us the help Bernard speaks fitly to this purpose None can be aforehand with God we cannot seek him till we find him in some sense he will be sought that he may be found and he is found that he may be sought It is his preventing grace which makes us restless in the use of means and when we are brought home to God when we seek after God it is by his own grace The Spouse was listless and careless until she could take God by the scent of his own grace When he put his singer upon the handle of the Lock and dropt myrrh by the sweet and powerful influences of his grace she was carried on in seeking after God Thus much for the first part of the duty seek Now the manner With the whole heart Doct. Whoever would seek God aright they must seek him with their whole heart Here I shall enquire 1. What doth this imply 2. Why God will be sought with the whole heart 1. What doth this imply It implys sincerity and integrity for it is not to be taken in the legal sense with respect to absolute perfection but in opposition to deceit Ier. 3. 10. Iudah has not turned to me with her whole heart but feignedly saith the Lord. It is spoken of the time of Iosiah's Reformation many men whirled about with the times and were forced by Preternatural motions The Father of Spirits above all things requireth the Spirit and he that is the searcher and judg of the heart requireth the heart should be consecrated to him Integrity opposeth partiality There are indeed two things in this expression the whole heart it notes extention of parts and intention of degrees 1. The extention of parts with the Understanding Will and Affections Some seek God with a piece of their hearts to explain it either in the work of Faith or Love In the work of Faith as Act. 8. 37. If thou believest with all thine heart There is a believing with a piece and a believing with all the heart There is an unactive knowledg a naked assent which may be real yet it is not a true faith the Devil may have this Luk. 4. 34. the Devil makes an Orthodox confession there Thou art Iesus the Son of the living God This is only a conviction upon the understanding without any bent upon the heart It is not enough to own Christ to be the true Messiah but we must embrace him put our whole trust in him There may be an assent join'd with some sense and conscience and some vanishing sweetness and taste by the reasonableness of Salvation by Christ Heb. 6. 4. but this is not believing with all the heart it is but a taste a lighter work upon the affections and therefore bringeth in little experience There may be some assent such as may engage to profession and partial reformation but the whole heart is not subdued to God Then do we believe with the whole heart when the heart is warmed with the things we know and assent to when there is a full and free consent to take Christ upon Gods terms to all the uses and purposes for which God hath appointed him 1 Chron. 28. 9. Know thou the God of thy father and serve him with a perfect heart and with a willing mind When there is an effective and an affective knowledg when we cannot only discourse of God and Christ
ignorant nor forgetful of our prevarications and disobedience The Rechabites were tender of the Commandment of their dead Father Ier. 35. who could not take cognizance of their actions Our father commanded us certainly we should be tender of the commands of the great God Prov. 15. 3. The eyes of the Lord are in every place beholding the evil and the good He is not so shut up within the curtain of the Heavens but that he takes notice how his Laws are kept and observed Saith the Prophet to Gehazi Went not my spirit with thee meaning his Prophetical Spirit so doth God as it were appeal to the Conscience of a sinner doth not my Spirit go along with thee is not he conscious to our works and observes all we do 4. God stands much upon the authority of his Law Hos. 8. 12. I have written to them the great things of my Law c. Mark he calls them the great things of his Law they are not things to be slighted and contemned They are not directions of little moment there is no small hazard in contemning them or not walking according to them Indeed we think it a small matter to stand upon every circumstance but God doth not think so Uzzah was struck dead in the place for failing in a circumstance he would stay the Ark which shook The Bethshemites sinning in a circumstance it cost them the lives of many thousands Lot's wife for looking back was turned into a pillar of salt Let these things beget an awe upon our hearts of the great God and of what he hath enjoined us Use 2. It informs us of the heinous nature of sin of sin in general it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law 1 Joh. 3. 4. that is a contempt of Gods authority it is an unlording of him and putting him out of the Throne Every sin is an affront to Gods authority it is a despising of the Command 2 Sam. 12. 9. you rise up in defiance to God and cast off his Soveraignty in despising his Command more particularly sins against knowledg or against conscience you may see the heinousness of these sins by this All sins they proceed either from ignorance or from oblivion or from rebellion Sins of Ignorance they are not so heinous though they are sins a man is bound to know the will of his Creator but then ignorance of it is not so heinous to strike a friend in the dark is not so ill taken as in the open light So there are sins of Oblivion which is an ignorance for the time for a man hath not such explicite thoughts as to revive his knowledg upon himself he is overtaken Gal. 6. 1. This is a great sin too why for the awe of God should ever be fresh and great upon the heart and we are to remember his statutes to do them But now there are sins of Rebellion that are committed against light and conscience whether they be of omission or commission We are troubled for sins of commission against light we should be as much for sins of omission for they are rebellions against God when we omit a duty of which we are convinced Iam. 4. 17. To him that knoweth to do good and doth it not to him it is sin Secondly Come we to the manner of this Obedience Thou hast commanded us to keep thy precepts diligently From thence note Doct. That we should not only do what God hath required but we should do it diligently 1. Because the matter of keeping Gods precepts doth not only fall under his authority but the manner also God hath not only required service but service with all its circumstances 1 Cor. 9. 24. I so run that I may obtain It is our duty not only to run but so run not as in jest but as in good earnest Rom. 12. 11. Fervent in spirit serving the Lord Not only serving the Lord but seething hot in spirit when our affections are so strong that they boil over in our lives And Iam. 5. 16. The servent effectual prayer that prayer which hath a spirit and a life in it not only prayer is required but fervency not dead and drowsie devotion So Luk. 8. 18. not only it is required that we hear but to take heed how we hear with what reverence and seriousness And Act. 26. 7. The twelve Tribes served God instantly day and night with the uttermost extention of their strength so the word signifies And for Charity it is not enough to give but with readiness and freeness Be ready to communicate like life-honey it must drop of its own accord 2. The manner is the great thing which God requires it is very valuable upon several grounds Prov. 16. 2. The ways of man are clean in his own eyes but the Lord weigheth the spirits What doth God put into the ballance of the Sanctuary when he comes to make a judgment When he would weigh an action he weighs the spirits he considers not only the bulk the matter of the action but the spirit with what heart it was done A man may sin in doing good but he cannot sin in doing well therefore the manner should be looked to as well as the matter 3. It 's a good help against slightness We are apt to put off God with any thing and therefore we had need to rouze up our selves to serve him with diligence Josh. 24. 19. You cannot serve the Lord for he is a jealous God c. It is another matter to serve the Lord than the world thinks of why for he is holy and jealous he is holy and so hates the least failing and very jealous sin awakens the displeasure of his jealousie he will punish for very little failings Ananias and Saphira struck dead in the place for one lye Zacharias struck dumb for an act of unbelief Moses for a few rash words never entred into the land of Canaan David for a proud conceit in numbering the people lost seventy thousand men with the Pestilence The Corinthians many of them died for unworthy receiving God is the same God still he hates sin as much as ever therefore we should not be slight 4. It is a dishonour to God to do his work negligently Mal. 1. 14. Cursed be the deceiver which hath in his flock a male and voweth and sacrificeth unto the Lord a corrupt thing for I am a great King saith the Lord Implying that it is a lessening of his Majesty it is a sign we have cheap thoughts of God when we are slight in his service Christians we owe our best to God and are to serve him with all our might Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy might It is a lessening of his excellency in our thoughts when every thing serves the turn 5. Keeping the Commandment 't is a great trust God hath left this trust with us that we should keep his precepts therefore it is
as long as he sits still feels not the lameness of his joints but upon exercise 't is sensible Now these prayers are a profession of weakness upon a trial Rom. 7. 18. For to will is present with me but how to perform that which is good I find not That presupposeth a search Not I cannot but I find not and then we run to prayer Every prayer is an acknowledgment of our weakness and dependance Who would ask that of another which he thinketh to be in his own power 3. That the Creature may express his readiness God will have us will though we cannot do It is true he giveth both Phil. 2. 13. For it is God which worketh in you both to will and to do of his good pleasure But the one by preventing the other by assisting grace Rom. 7. 18. Though we are unable to do what we should yet it is the desire of our hearts Prayer is the expression of our desire When we heartily beg grace it is a sign the Commandment is not grievous but our lusts It much discovereth a mans heart what he counteth to be his bondage and the yoke 1 Ioh. 5. 3. For this is the love of God that we keep his commandments and his commandments are not grievous Which do we groan under the burden of the Law or the body of death That is best seen by our heartiness in prayer 4. To bring us to lye at his feet God will be owned not only as a Law-giver but as a fountain of Grace The precept cometh from God to drive us to God his Soveraignty maketh way for his grace He calleth upon us for obedience that we may call upon him for help First he giveth us a Law that he may afterwards give us an heart Gods end is to bring us upon our knees As hard Providences conduce to bring God and us together so do hard Commandments Till we be reduced to a distress we never think seriously of dealing with God Use. It teacheth us what to do when we meet with any thing that is difficult and impossible to us as to repent believe to renounce a bewitching lust or perform a spiritual duty Two ways we are apt to miscarry in such a case either by murmuring against God as if he were harsh and austere and had reaped where he hath not sown and gathered where he hath not strewed or by casting off all out of a foolish despondency Cut at heart or else wax faint These are the two evils I shall never get rid of this naughty heart Or else we fret against God Prov. 19. 3. The foolishness of man perverteth his way and his heart fretteth against the Lord. Now to prevent these evils spread the case before the Lord in this manner 1 Acknowledg the debt God will keep up the sense of his Authority his command must be the reason of our care as well as his promise the ground of our hope 2 Confess your Impotency 2 Cor. 3. 5. Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God This is to empty the bucket before we go to the fountain When we are full of self there is no room for grace 3 Own Gods power Mat. 19. 26. But Iesus beheld them and saith unto them With men this is impossible but with God all things are possible The difficulties that we meet with in the way to Heaven should serve only to make us despair of our own strength and abilities not of Gods with whom nothing is impossible It is a relief to consider of the Divine power from whence we fetch all our supplies necessary to life and godliness 4 Deal with God earnestly about help The Command sheweth how pleasing such requests are to God and you own God not only as a Law-giver but Author of Grac. Do not come in a lukewarm careless fashion but Oh that my heart were directed Sluggish wishes will do no good you bespeak your own denial when you ask grace as a thing of course Ier. 31. 18. I have surely heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a bullock unaccustomed to the yoke turn thou me and I shall be turned for thou art the Lord my God 2. The next thing that we may note is the serious desire that is in Gods people after Holiness Mark it is not a velleity but a volition Oh that noteth the vehemency and heartiness 'T is his first desire David had hitherto spoken assertively when he cometh to speak Supplications his first and chief request to God is Oh that my ways were directed c. Mark again It is not a desire of happiness but holiness not Oh that I were blessed but Oh that my ways were directed A mind to know a will to obey and a memory to keep in mind Gods precepts It is Practical holiness O that my ways God hath his ways They walk in his ways vers 3. And we have our ways Oh that my ways were directed That is all my thoughts counsels inclinations speeches actions were directed by thy statutes Every Commandment is a Royal Edict a statute which God hath made for the governing of the World Now the Saints have this desire of Holiness 1. From the new Nature that is in them The Appetite followeth the Nature Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would Desires being the vigorous bent of the soul discover the temper of it The carnal nature puts forth its self in lustings so doth the new nature The main thing we have by grace is a new heart that is new loves new desires and new delights Rom. 8. 5. For they that are after the flesh do mind the things of the flesh but they that are after the spirit the things of the spirit 2. Out of love to God which implieth subjection and conformity to him Love to God is testified by a desire of subjection for his love is a love of bounty ours a love of duty 1 Ioh. 5. 3. For this is the love of God that we keep his commandments and his commandments are not grievous It is the great desire of their souls that they may be subject to God As he that loveth would not offend the party loved so it is their desire to please God in all things And as Holiness implieth a conformity to God they study to be like him It is their hope their desire their care their hope 1 Iohn 3. 2. But we know that when he shall appear we shall be like him for we shall see him as he is It is their desire and care in every Ordinance 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. And it
thing observable from hence is the necessity of directing grace Oh that my ways were directed I shall first premise some Distinctions 1. There is a general direction and a particular direction 1 The general direction is in the word there God hath declared his mind in his statutes He hath shewed thee O man what is good Micah 6. 8. 2 A particular direction by his Spirit who doth order and direct us how to apply the rule to all our ways Isa. 58. 11. The Lord shall guide thee continually Now this particular direction is either to our general choice Psal. 16. 7. I will bless the Lord who hath given me counsel It is the work of God only to teach us how to apply the rule so as to chuse him for our portion Or secondly as to acts and orderly exercise of any particular grace so 2 Thes. 3. 5. The Lord direct your hearts into the love of God and into the patient waiting for Christ. Or thirdly as to the management of our Civil actions as the pillar of the Cloud went before the Israelites in their Journeys so doth God still guide his people in all their affairs both as to duty and success As to Duty Prov. 3. 6. In all thy ways acknowledg him and he shall direct thy paths Ask his counsel leave and blessing in doubtful things ask his counsel in clear cases ask his leave Shall I go up or not and then ask his blessing As to Success Prov. 16. 9. A mans heart deviseth his way but the Lord directeth his steps Events cross expectation we cannot foresee the event of things in the course of a mans life what is expedient and what not Prov. 20. 24. Mans goings are of the Lord how can a man then understand his own way We purpose and determine many things rightly and according to rule but God disposeth of all events Rom. 1. 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you God brought Paul to Rome by a way he little thought of Therefore we need to call God to counsel and to enquire of the Oracle in all matters that concern Family Commonwealth or Church We need a guide Ier. 10. 23. O Lord I know that the way of man is not in himself neither is it in man that walketh to direct his steps Affairs do not depend on our policy or integrity but on the Divine Providence who ordereth every step to give such success as he pleaseth II. Distinction There is a Literal direction and an effectual direction 1. The Literal direction is by that speculative knowledg that we get by the Word Psal. 119. 105. Thy word is a lamp unto my feet and a light unto my path Sufficient not only for general courses but particular actions 2. The effectual direction is by the Holy Ghost applying the Word and bending the hearts to the obedience of it Isa. 61. 8. I will direct their work in truth and I will make an everlasting Covenant with them That is I will so shew them their way as to work their hearts to the sincere obedience of it Now to give you the Reason for the necessity of this Direction Three things prove it 1. The blindness of our minds We are wise in generals but know not how to apply the rule to particular cases The Heathens were vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their imaginations Rom. 1. 21. And the same is true of us Christians though we have a clearer knowledg of God and the way how he will be served and glorified yet to suit it to particular cases how dark are we A Dial may be well set yet if the Sun shine not upon it we cannot tell the time of the day The Scriptures are sufficient to make us wise but without the light of the Spirit how do we grope at noon-day 2. The forgetfulness of our Memories We need a Monitor to stir up in us diligence watchfulness and earnest endeavours Isa. 30. 21. And thine ears shall hear a word behind thee saying This is the way walk ye in it When ye turn to the right hand and when ye turn to the left The cares and businesses of the world do often drive the sense of our duty out of our minds One great end of Gods Spirit is to put us in remembrance to revive truths upon us in their season A Ship though never so well rigged needs a Pilot we need a good guide to put us in mind of our duty 3. The obstinacy of our hearts so that we need every moment to enforce the Authority of God upon us and to perswade us to what is right and good The Spirits light is so directive that it is also perswasive there needs not only counsel but efficacy and power We have boisterous lusts and wandring hearts we need not only to be conducted but governed We have hearts that love to wander Jer. 14. 10. We are sheep that need a shepherd for no creature is more apt to stray Psal. 95. 10. It is a people that do err in their hearts not only ignorant but perverse not in mind only apt to err but love to err Thus you see the necessity of this direction Oh that my ways were directed to keep thy statutes The USES Well then give the Lord this honour of being your continual guide Psal. 48. 14. For this God is our God for ever and ever he will be our guide even unto death You do not own him as a God unless you make him your guide Psal. 73. 24. Thou shalt guide me with thy counsel and afterwards receive me to glory In vain do you hope for eternal life else Therefore 1. Commit your selves to the tuition of his Grace a man is to chuse God for a guide as well as to take him for a Lord to ask his counsel as well as submit to his Commandments Ier. 3. 4. Wilt thou not from this time cry unto me My father thou art the guide of my youth 2. Depend upon him in every action The steps of a good man are ordered by the Lord all his particular actions Rom. 8. 26. For we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered 3. Seek his Counsel out of a desire to follow it Ioh. 7. 17. If any man will do his will he shall know of the Doctrine whether it be of God or whether I speak of my self Still walk according to light received and it will increase upon you Such as make conscience of known truth shall know more He that cometh with a subjected mind and fixed resolution to receive and obey shall have a discerning spirit God answereth men according to the fidelity of their own hearts SERMON VII PSAL. CXIX 6. Then shall I not be ashamed when I have respect unto all thy Commandments THE Psalmist had prayed for direction to keep Gods Commandments here
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
at our best we were so Adam in innocency was not able to stand without confirming grace but gave out at the first assault And still we are mutable though we have a strong inclination for the present When the precepts of God are propounded with evidence and backed with promises and threatnings and a resolution follows thereupon the fruit of rational conviction and moral suasion which is not for the present false and hypocritical yet it will not hold without the bottom of grace It hath not supernatural yet it may have moral sincerity Such a resolution was that of the Israelites after the terrible delivery of Gods Law They promised universal obedience and did not lye in it for God saith They have done well in their promise there was a moral sincerity but there wanted a renewed sanctified heart And those Captains which came to Ieremiah ch 42. 5. intended not to deceive for the present when they called God to witness that they would do according to all things for the which the Lord thy God shall send thee to us And Hazael Is thy servant a dog that he should do this thing Certainly he had abomination of it when the Prophet mentioned that cruelty of ripping up women with child But suppose the resolution to be a fruit of grace and regeneration yet we have not full power to stand of our selves still we are very changeable creatures in matters that do not absolutely and immediately concern life and death Lot that was chast in Sodom in the midst of so many temptations you will find him committing Incest in the Mountains where were none but his two daughters What a change was here David that was so tender that his heart smote him for cutting off the lap of Saul's garment one would wonder that he should plot lust be guilty of murder and lye in that stupid condition for a long time Peter which had such courage to venture upon a band of men and to cut off Malchus's ear should be so faint-hearted at a Damosels question So while the strength of the present impulse and the grace of God is warm upon the heart we may keep close to our work while the influence continues but afterward how cold and dead do men grow as vapours drawn up by the Sun at night fall down again in a dew The people were upon a high point of willingness mighty forward and ready to offer whole Cart-loads of Gold and Silver 1 Chron. 29. 18. what saith David O Lord God keep this for ever in the imagination of the thoughts of the heart of thy people and stablish their heart unto thee We are not always in a like frame 2. Our strength lyes in God and not in our selves When the Apostle had exhorted his Ephesians to all Christian duties he concludes it thus Eph. 6. 10. Be strong in the Lord and in the power of his might This might is in God he is our strength And 2 Tim. 2. 1. Be strong in the grace that is in Iesus Christ. God would not trust us with the stock in our own hands now we have spent our portion and plaid the prodigals but would have us wait upon him from morning to morning Psal. 25. 4. Shew me thy ways O Lord teach me thy paths lead me in thy truth and teach me We are apt to embezil it or forget God both which are very mischievous When the Prodigal got his stock in his own hands he went into a far Countrey out of his Fathers house God would not hear from us there would not be such a constant communion and correspondence between him and us if our daily necessities did not force us to him Therefore that the Throne of Grace might not lye unfrequented God keeps the strength in his own hands We need to consult with him on all occasions 3. God gives out his strength according to his own pleasure God many times gives the will when he suspendeth the strength that is necessary for the performance Sometimes God gives sâ—…ire a sense and conscience of duty at other times he gives velle to will to have a purpose And when he gives to will he doth not always give posse to be able not such a lively performance It is possible he may give the will where he doth not give the deed for it is said Phil. 2. 13. He worketh both to will and to do of his good pleasure And Paul certainly doth not speak as a convinced but as a renewed man when he saith To will is present with me but how to perform that which is good I find not He had received the will and not the deed finding presupposeth searching when we have done all we can yet how to bring our purposes into actions we cannot tell Peter had his resolutions and no doubt they were hearty and real yet when he comes to make them good what a poor weakling was Peter Putabat se posse quod se velle sentiebat He thought he could do that which he could will saith Austin John 13. 37. Lord why cannot I follow thee now I will lay down my life for thee We look upon the willing spirit and not upon the weak flesh It is possible we may lean upon resent dispositions and affections as if they would carry us out without dependance upon God Therefore for all the parts of spiritual strength he must be sought to The Use is USE To press you to beware of presumption and self-confidence when your resolutions are at the highest for God and your hearts in the best frame Resolution is needful as was said before but all our confidences must arise from Gods promises not our own if we mean not to be left in the dirt This self-confidence in spiritual things I shall shew 1. How it discovereth it self 2. How to cure it It discovereth it self 1. Partly thus by venturing upon temptations without a call and warrant When men will lay their heads in the lap of a temptation and run into the mouth of danger they tempt God but trust to themselves Peter would be venturing into the Devils quarters but what 's the issue He denies his Master Dependence upon God is ever accompanied with a holy solicitude and cautelous fear Phil. 2. 12 13. when we go out of Gods way it is a presuming upon our own strength for he will keep us in viis in his ways not in praecipit iis when we run head-long into danger 2. When men neglect those means whereby their graces or comforts may be fed and supplied A man that is kept humble and depending will be always waiting for his dole at wisdoms gates Prov. 8. 34. We cannot regularly expect any thing from God but in Gods way they who depend upon God will be much in prayer hearing and taking all opportunities But when men begin to think they need not pray so much need not make such conscience of hearing when we are more arbitrary and negligent in the use of means then we
of neither have entred into the heart of man to conceive Therefore the word hath a notable instrumentality that way 3. The Doctrine of the Scripture holds out the remedy and means of cleansing Christs blood which is not only an argument or motive to move us to it So it is urged 1 Pet. 1. 18. Whom having not seen ye love in whom though now ye see him not yet believing ye rejoice with joy unspeakable c. It presseth holiness upon this argument why God hath been at great cost to bring it about therefore we must not content our selves with some smooth morality which might have been whether Christ had been yea or no. Again the word propounds it as a purchase whereby grace is procured for us so it is said 1 Ioh. 1. 7. He hath purchased the spirit to bless us and turn us from our sins And it exciteth faith to apply and improve this remedy and so conveyeth the power of God into the soul Act. 15. 9. Purifying their hearts by faith 2. The manner how the word is applied and made use of If he take heed thereunto according to thy word This implieth a studying of the word and the tendency and importance of it which is necessary if the young man would have benefit by it David calleth the statutes of God the men of his counsel Young men that are taken with other books if they neglect the word of God that book that should do the cure upon the heart and mind they are with all their knowledg miserable Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night If men would grow wise to Salvation and get any skill in the practice of godliness they must be much in this blessed book of God which is given us for direction 1 Ioh. 2. 14. I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one It is not a slight acquaintance with the word that will make a young man so successful as to defeat the temptations of Satan and be too hard for his own lust it is not a little notional irradiation but to have the word dwell in you and abide in you richly The way to destroy ill weeds is to plant good herbs that are contrary We suck in carnal principles with our milk and therefore we are said to speak lies from the womb A kind of a riddle before we are able to speak we speak lyes namely as we are prone to error and all manner of carnal fancies by the natural temper and frame of our hearts Isa. 58. 2. And therefore from our very tender and Infant-age we should be acquainted with the word of God 2 Tim. 3. 15. And that from a child thou hast known the holy Scriptures It may be children by reading the word get nothing but a little memorative knowledg but yet it is good to plant the field of the memory in time they will soak into the judgment and conscience and thence into the heart and affections 2. It implieth a care and watchfulness over our hearts and ways that our will and actions be conformed to the word This must be the young mans daily prayer and care that there be a conformity between his will and the word that he may be a walking Bible Christs living Epistle copy out the word in his life that the truths of it may appear plainly in his conversation All that I have said issueth it self into three Points 1. That the great Duty of Youth assoon as they come to the full use of reason is to enquire and study how they may cleanse their hearts and ways from sin 2. That the Word of God is the only rule sufficient and effectual to accomplish this work 3. If we would have this efficacy there is required much care and watchfulness that we come to the direction of the Word in every tittle not a loose and unattentive reflection upon the Word careless inconsiderateness but a taking heed thereunto Now why in youth and as soon as we come to the use of reason we should mind the work of cleansing our way 1. Consider how reasonable this is It is fit that God should have our first and our best It is fit he should have our first because he minded us before we were born His love to us is an eternal and an everlasting love and shall we put off God to old age shall we thrust him into a corner Surely God that loved us so early it is but reason he should have our first and also our best for we have all from him Under the Law the first-fruits was Gods to shew the first and best was his portion All the Sacrifices that were offered to him they were in their strength and young Levit. 2. 14. And if thou offer a meat-offering of thy first-fruits unto the Lord thou shalt offer for the meat-offering of thy first-fruits green ears of corn dried by the fire even corn beaten out of full ears God would not stay till ripened God will not be long kept out of his portion Youth it is our best time Mal. 1. 13. when they brought a weak and sickly offering should I accept this of your hand saith the Lord The health strength quickness of spirit and vigour is in youth Shall our health and strength be for the Devils use and shall we put off God with the dregs of time Shall Satan feast upon the flower of our youth and fresh time and God only have the scraps and fragments of the Devils Table When wit is dulled the ears heavy the body weak and affections are spent is this a fit present for God 2. Consider the necessity of it 1. Because of the heat of youth the passions and lusts are very strong 2 Tim. 2. 22. Fly also youthful lusts Men are most incident in that age to pride and self-conceit to strong affections inordinate and excessive love of liberty 1 Tim. 3. 6. Not a Novice lest being lifted up with pride he fall into the condemnation of the Devil A man may make tame fierce creatures Lyons and Tygers and the fury of youth needs to be tempered and bridled by the word It is much for the glory of Grace that this heat and violence is broken when the subject is least of all disposed and prepared 2. Because none are tempted so much as they Children cannot be serviceable to the Devil and old men are spent and have chosen their way but youths who have a sharpness of understanding and the stoutest and most stirring spirits the Devil loveth to make use of such 1 Joh. 2. 13. I write unto you young men because ye have overcome the wicked one They are most assaulted but it is for the honour of grace when they overcome when their fervency and strength is employed not in satisfying lusts but in the service of God and fighting against Satan Therefore
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
are some that a man had need teach them as he teacheth little children letter after letter and line after line little good done 2. In others there is a Grammatical knowledg but not a spiritual a repeating things by rote a talking of all that a Christian enjoyeth 3. Besides the Grammatical knowledg there is a Dogmatical knowledg when the truths of the word are not only understood but begin to settle into an opinion that we bustle for in the world An opinionative receiving of the truth is different from a saving receiving of the truth Many are Orthodox or have so much judgment and knowledg as to hold the Truth strictly but the heart is not possessed with the life and power of it Those are intended in Rom. 2. 20. An instructer of the foolish a teacher of babes which have the form of knowledg and of the truth in the law And such are described 2 Tim. 3. 8. Having a form of godliness but denying the power thereof It is not to be imagined that this is always in design though many times carnal men swim with the stream and take up with the opinions that are currant in their age but also out of conviction of judgment there is somewhat of conscience in it A sound judgment is a different thing from a sound heart The truths of God have great evidence with them and therefore a rational man being helped with some common work of the Spirit may close with them though they have no experience of the power and prevailing influence of them 4. Besides this Dogmatical knowledg by which we see round about the compass of Truths revealed in the word there is a gracious illumination when men are taught so as drawn to God Iohn 6. 44 45. and they do so understand Christs Doctrine as to apply and make a right use of it such a knowledg as is called not only sight but taste 1 Pet. 2. 3. If so be ye have tasted that the Lord is gracious and a feeling of what we understand Phil. 1. 9. And this I pray that your love may abound more and more in knowledg and in all judgment This sense and experimental knowledg is that which the Saints seek after 2. The Uses of this spiritual illumination And 1. To give us a clear sight of the Truths of God 2. An applicative sight 3. An affective sight 4. A transforming sight 5. Such a sense of the Truth as is prevalent over lusts and interests 1. A clear sight of the Truths of God Others have but an hear-say-knowledg gathered out of Books and Sermons and the common report which is made of Christ but he that is divinely enlightned drinks of the Fountain and so his draught is more fresh and sweet they do not talk of things by rote after others but it is written upon their hearts Heb. 8. 10. I will put my laws into their mind and write them in their hearts and so groweth more intimate and satisfactory and moving upon them 2. An Applicative sight not only knowledg but prudence Prov. 8. 12. I Wisdom dwell with Prudence Wisdom is the knowledg of Principles Prudence is an ability to apply them to our comfort and use that we may know it for our good Iob 5. 28. Many are right in generals but the Spirit doth not only reveal the Truths of the Gospel but applieth those Truths to awaken the conscience that was asleep in sin Many men that are unrenewed may be stored with general truths concerning the misery of man redemption by Christ the priviledges of a Christian but they do not reflect the light of these truths upon themselves so as to consider their own case and so it serveth rather for matter of opinion and discourse than for life and conversation it is not directive 3. An Affective sight Prov. 2. 10. When wisdom entreth upon thy heart which is the seat of affections it stirs up in the soul answerable motions to every truth Whereas when truths rest in empty barren notions without feeling and an answerable touch upon the heart the knowledg of them is like a Winters Sun that shineth but warmeth not the misery of man is not affective and Doctrines of Redemption by Christ are apprehended without any joy and relish 4. A Transforming sight 2 Cor. 3. 18. We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. It is a Light that is both Directive and Persuasive A man may hear the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is only known as a rule not as a means to convey the Spirit whereas a believer hears the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle preferreth the Gospel above the Law in the forementioned place for comfortableness perspicuity efficacy c. 5. It is a Light that prevaileth over our lusts and interests such a Light as hath fire in it to destroy lusts 1 John 2. 3 4. He that saith I know him and doth not keep his commandments is a lyar A true knowledg and sight of God is able to bridle lusts and purifie the conscience Therefore it is said He that doth evil hath not seen God Eph. 3. 11. hath not a true sight whatever speculations he may have about the nature of God Other light doth not check and controul vicious desires Reason is not restored to its dominion Rom. 1. 18. the reputed wise men of the world held the truth in unrighteousness Truth may talk its fill but can do nothing as a man that is bound hand and foot may rave and evaporate his passions but cannot relieve himself from the oppressor or the force that he is under II. Reasons that shew the necessity of this work 1. Spiritual blindness is natural to us as that man that was blind from his birth Iohn 9. 1. We are not all born blind in body but all in mind By tasting the tree of knowledg all Adam's sons have lost their knowledg Satan hath brought a greater shame upon us than Nahash the Ammonite would have brought upon the men of Iabesh Gilead in putting out their right eyes The eye of the soul is put out so as we cannot see the light that shineth in the word By the Fall we lost the true and perfect light of Reason but retain the pride of Reason It is no small part of our blindness that we cannot endure to hear of it Rev. 3. 17. Thou sayest I am rich and encreased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Man desireth to be thought sinful rather than weak and will sooner own a wickedness in Morals than a weakness in Intellectuals Men are dishonest out of choice and therefore think there is more of liberty and bravery in it but to be simple argueth imperfection Job 11. 12. Vain man would be accounted wise though man be born like a
lusts and worldly interests The next reason is because they must be spiritually discerned that is to know them inwardly throughly and with some relish and savour there must be an higher light there must be a cognation and proportion between the object and the faculty Divine things must be seen by a divine light and spiritual things by a spiritual light Sense which is the light of beasts cannot trace the workings or flights of Reason in her contemplations We cannot see a Soul or an Angel by the light of a Candle so fleshly wisdom cannot judg of divine things The object must be not only revealed but we must have an answerable light so that when you have done all you must say How can I understand without an Interpreter Acts 8. 31. And this Interpreter must be the Spirit of God Ejus est interpretari cujus est condere To discern so as to make a right judgment and estimate of things dependeth upon Gods help 4. When this blindness is in part cured yet still we need that God should open our eyes to the very last We know nothing as we ought to know David a regenerate man and well instructed prayeth to have his eyes opened for we need more light every day Luk. 24. 45. Then opened he their understandings that they might understand the Scriptures Christ first opened the Scriptures then he opened their understandings USE 1. To shew us the reason why the word prevaileth so little when it is preached with power and evidence their eyes are not opened Isa. 53. 1. Who hath believed our report and to whom is the arm of the Lord revealed No teaching will prevail till we are taught of God USE 2. What need we have to consult with God whenever we make use of the word in Reading Hearing Study In Reading when thou openest the Bible to read say Lord open mine eyes When thou Hearest beg a sight of the Truth and how to apply it for thy comfort Haec audiunt quasi somniantes Luther saith of the most In seeing they see not in hearing they hear not There was a Fountain by Hagar but she could not see it Gen. 21. 19. God opened her eyes and she saw a well of water and she went and filled the bottle with water and gave the Lad to drink So for Study it is dangerous to set upon the study of divine things in the strength of wit and human helps Men go forth in the strength of their own parts or lean upon the judgment of Writers and so are left in darkness and confusion We would sooner come to the decision of a truth if we would go to God and desire him to rend the vail of Prejudices and Interests USE 3. Is to press us to seek after this blessing the opening of the eyes Magnifie the creating-power of God 2 Cor. 4. 6. God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of God in the face of Iesus Christ. Make use of Christ Col. 2. 5. In whom are hid all the treasures of wisdom and knowledg Beg it earnestly of him the Apostle prayeth Eph. 1. 17 18. That the God of our Lord Iesus Christ the Father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him The eyes of your understanding being enlightned that ye may know what is the hope of his calling c. Yea mourn for it in cases of dubious anxiety Iohn wept when the book of the seven seals was not opened Rev. 5. 4. Mourn over your ignorance refer all to practice Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self Wait for light in the use of means with a simple docile sincere humble mind Psal. 25. 9. The meek will he guide in judgment and the meek will he teach his way Doct. 2. Those whose eyes are opened by God they see wondrous things in his word more than ever they thought Open thou mine eyes that I may behold wondrous things out of thy Law Law is not taken strictly for the Covenant of works nor for the Decalogue as a Rule of life but more generally for the whole word of God which is full of wonders or high and heavenly mysteries In the Decalogue or Moral Law there is wonderful purity when we get a spiritual sense of it Psal. 119. 96. I have seen an end of all perfection but thy commandments are exceeding broad and Psal. 19. 7 8. The law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple the statutes of the Lord are right rejoycing the heart the commandment of the Lord is pure enlightning the eyes A wonderful Equity Rom. 7. 12. The law is holy and the commandment is holy just and good A marvellous wisdom Deut. 4. 6. Keep therefore and do them for this is your wisdom and understanding in the sight of the Nations which shall hear all these statutes and say Surely this great Nation is a wise and understanding people In the whole word of God the harmony and correspondence between all the parts how the mystery grew from a dark revelation to clearer is admirable In the Gospel every Article of faith is a mystery to be wondered at the Person of Christ 1 Tim. 3. 16. Great is the mystery of godliness God manifested in the flesh justified in the spirit c. A Virgin conceiveth the Word is made flesh the redemption and reconciliation of mankind is the wonderful work of the Lords Grace It is the hidden wisdom of God in a mystery 1 Cor. 2. 7. We speak the wisdom of God in a mystery even the hidden wisdom which God ordained before the world to our glory And 't is called the mystery hidden from ages Eph. 3. 9. The glory of heaven is admirable Eph. 1. 18. The riches of the glory of the Inheritance of the Saints in light That a clod of earth should be made an heir of heaven deserves the highest wonder All these are mysteries So the wonderful effects of the word in convincing sinners 1 Cor. 14. 25. Thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth Heb. 4. 12. The word of God is quick and powerful sharper than a two-edged sword piercing to the dividing asunder of soul and spirit and joynts and marrow and is a discerner of the thoughts and intents of the heart It is a searching and discovering word John 4. 29. See a man that hath told me all that ever I did In changing sinners 1 Pet. 2. 9. That ye may shew forth the praises of him that hath called you out of darkness into his marvellous light Peter's getting out of prison was nothing to it In comforting Every Grace is a Mystery to depend upon
that 's proper to the children of God Heb. 11. 13 14 15. It is made the fruit of their faith because they were perswaded of the promises therefore they confessed themselves pilgrims and strangers on earth The voice of Nature saith It is good to be here let God do with Heaven what he pleaseth Natural men are contented with their present portion and cannot endure to think of change and therefore though they are travelling to Eternity yet they are not pilgrims in affection But now Gods children are so in condition and in affection too they count Heaven their home and the world to be a strange place They are Pilgrims in affection in a threefold regard 1. Because they are most sensible of their frailty The frailty of the present life is a common lesson but not easily believed None have such a sense of it upon their hearts as they that are taught by God Psal. 90. 12. So teach us to number our days that we may apply our hearts unto wisdom And Teach me to know how frail I am saith David Worldly men though they are of this opinion and cannot deny it yet they do not consider it in seeing they see not their minds are taken up with other things they are not sensible 2. The term is proper to the children of God because they are unsatisfied with their present estate they would not abide here for ever if God would give them leave Wicked men are pilgrims against their will but Saints are ever looking for longing for groaning for a better estate Rom. 8. 23. We which have the first-fruits of the spirit even we our selves groan within our selves waiting for the adoption the redemption of our body They desire and groan to be clothed upon 2 Cor. 5. 2. 3. The notion is most proper to them because they have an interest in a better inheritance Wicked men are sure to go out of the world but they are not sure to go to Heaven Now the children of God they know there is an inheritance kept for them here they have the right but there they shall have the possession 1 Joh. 3. 1. So that well might I form the point thus That godly men are and count themselves to be strangers and pilgrims upon earth Others are in a journey but they are not sensible of it and they have no home to go to and no desires to part with the world Now take some instances of this That this is proper to Gods children to count the world a strange place and Heaven to be their home Those that had the best right and the greatest possessions here they will do so Those that had the greatest Right Heb. 11. 9. Abraham sojourned in the land of promise as in a strange countrey What right could there be greater than that which was demised and made over to him by God yet in the Land of promise he lived as in a strange place So David here and in other places that had so ample a possession he was King over an opulent and flourishing Kingdom yet Psal. 39. 12. I am a stranger with thee and a sojourner as all my fathers were Not only he that was a wandring Partridg and flitted up and down but David that was setled in a Throne he that was so powerful and victorious a Prince But you will say possibly David might speak this when he was chased like a Flea upon the Mountains when he was hunted to and fro like a Patridg no but when he had peace and was fully setled in the Throne when he could offer so many Cart-loads of gold and silver 2 Chron. 29. 13. then he doth acknowledg Lord I am a stranger Jesus Christ who was Lord Paramount he tells us I am not of this world Joh. 17. 14. He was a stranger to his brethren and an alien among his mothers children Psal. 69. 8. He that was Lord of all had neither house nor home He passed through the world to sanctifie it for a place of service but his heart and constant residence was not here to fix it as in a place of rest And so all that are Christs have the Spirit of Christ and say as David in the Text I am a stranger upon earth We do not dwell upon earth but only pass through it But why do the children of God count themselves to be strangers here 1. They are born elsewhere Every thing tends to the place of their original as men love their native soyl things bred in the water return thither Inanimate things tend to their center a stone will fall to the ground though it be broken in pieces with the fall Wind that is imprisoned in the bowels of the earth raiseth terrible convulsions and earthquakes until it get up to its own place All things seek to turn thither from whence they came And so grace which came from Heaven it carrieth the soul thither again Ierusalem from above is the mother of us all Heaven is our native Countrey and therefore thither is the tendency and aim of the gracious soul that is born from above It is very notable the contempt of the world is usually made the fruit of our Regeneration 1 John 5. 4. Whosoever is born of God overcometh the world and 2 Pet. 1. 4. Made partakers of the divine nature that we might escape the corruptions of the world through lust There is somewhat of God in it then and that which comes from God carries the soul thither where God is In the new nature there 's a strong inclination which disposeth us to look after another world therefore 't is said Begotten to a lively hope 1 Pet. 1. 3. As soon as we are made children we begin to look after a childs portion There is another aim when we are born again then the heart is carried out to God 2. There lies their inheritance Eph. 1. 3. Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places Why he hath blessed us with spiritual blessings in earthly places why is it said only in heavenly places There was their beginning and there 's their accomplishment The main thing Christ aimed at was that we might be translated to heavenly places Christ will set us high enough and therefore he will not give us our portion in the world that 's an unquiet place Here we are not out of Gun-shot and harms-way he would not give it us in an earthly Paradise there Adam enjoyed God among beasts he would give it us in the most glorious manner that we might enjoy God among the Angels The world is not a fit place Here God will shew his bounty to all his children it is a common Inn where Sons and Bastards are entertained a place of trial not of recompence Gods foot-stool and not his throne Isa. 66. 1. The World is Satans walk the Devils circuit Whence comest thou from compassing the earth Job 1. a place defiled with sin Isa.
upon earthly things they must have Heaven The more their affections are estranged from the one the more they are taken up about the other Col. 3. 2. Heaven and Earth are like two scales in a Ballance that which is taken from the one is put into the other 3. There is no sufficient direction how to attain this durable estate but in the word of God Without this we are but like poor pilgrims and wayfaring men in a strange Countrey not able to discern the way home A blessed state is only sufficiently revealed in the word 2 Tim. 1. 10. Life and immortality is brought to light in the Gospel The Heathens did but guess at it and had some obscure sense of an estate after this life but it is brought to light with most clearness in the Word so the way thither is only pointed out by the Word It is the Word of God makes us wise to salvation and our Line and Rule to lead us to the heavenly Canaan and therefore it concerns those that look after this durable state to consult with the Word 4. There is no understanding Gods word but by the light of the Spirit Job 32. 8. There is a spirit in man but the inspiration of the Almighty that giveth understanding Though the Word have light in it yet the spirit of man cannot move till he enlightens us with that lively light that makes way for the dominion of the truth in our hearts and conveyeth influence into our hearts This is that light David begs when he saith Hide not thy commandments from me David was not ignorant of the ten Commandments of their sound but he begs their spiritual sense and use 5. If we would have the Spirit we must ask it of God in prayer For God gives the Spirit to those that ask him Luke 11. 13. and therefore we must say as David Psal. 43. 3. O send out thy light and thy truth let them lead me let them bring me to thy holy hill to thy tabernacle 6. When we beg it of God we must do it with submission to his Soveraignty and with subscription to his Iustice Therefore doth David use this manner of speech Hide not thy Commandment from me God doth hide when he doth not open our eyes to see now the Lord may chuse whether he will do this or no for he is Soveraign and may in Justice forbear to do so because we have abused the light we have it will be hid from us unless he reveal it The mystery of Grace is wholly at Gods dispose and whosoever begs it he must refer himself to the holy and soveraign good pleasure of God who may give out and withhold his efficacious grace according to his pleasure Matth. 11. 25 26. I thank thee Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight Here 's the Lords Soveraignty he doth in these things as he pleaseth therefore David submits to it And then it implies It may be just with God to leave us unto our natural blindness and suffer Satan to blind us more It is fully consistent with the honour of his Justice therefore it is said Johâ—… 12. 40. He hath blinded their eyes and hardned their hearts c. that is judicially suffering them to encrease their own blindness by their sin blindness that 's their sin and the Lord may leave it as a Judgment upon them USE Here 's Direction to you that know you are but pilgrims the great thing you should seek after is the straightest way to heaven If you have a sense of Eternity and a sense of your present frailty you should look how to get home to your Countrey To this end 1. Study the word why This is your Antidote against Infection and a Cordial to cheer us in the way It is an Antidote against Infection 2 Pet. 1. 4. By the promises we escape the corruption that is in the world through lust The World is an Infectious place therefore you had need take the promises next your heart to keep your hopes alive And here 's your Cordial to keep you from fainting that which makes you to rejoyce in the midst of present afflictions Psal. 119. 54. 'T is a cordial to cheer us up to revive us in the way till we come to our journeys end This will make up losses sweeten difficulties allay your sorrows Then 't is your direction the way to lead you home Psal. 119. 105. Thy word is a light to my feet and a lanthorn to my paths We shall soon pass over this life all our care should be to pass it over well there are so many by-paths in the world and in a strange place we may soon miscarry 2. Intreat the Lord of his abundant grace to pity poor strangers who are ignorant and desire him he would not hide his word from you that you may walk in the nearest closest way wherein he would have you walk He may hide it from you as an Absolute Supreme Lord for he is bound to give his grace to none and he may do it as a just Iudg he may leave you to your own infatuations and prejudices Say Lord pity a poor stranger and pilgrim The word may be hidden two ways and take care of both 1. In point of External administration when the powerful means are wanting O it is a great mark of Gods displeasure when men are given up by their own choice to blind Guides to those that have no skill or no will to edifie or no abilities rightly to divide the Word of truth only fill the ear with clamour and noise but do not inform Conscience or move the heart by solid and powerful instruction from the Word of God 2. In point of Internal influence when the comforts and quicknings of the Spirit are withholden Lord withhold not thy Spirit from me SERMON XXI PSAL. CXIX 20. My soul breaketh for the longing that it hath unto thy judgments at all times DAVID had begged Divine illumination v. 18. The reason of his request was Because he was a stranger upon earth and a stranger may easily be bewildred Now here is a second reason why he would have God to open his eyes Because his heart was carried out with so strong an affection to the word He that asketh a thing coldly doth but bespeak his own denial But David was in good earnest when he prayeth for light it was not a dead-hearted perfunctory petition but such as came from an ardent and strong affection My soul breaketh c. In the words we have 1. The Object of David 's affection Thy judgments 2. The quality or kind of his affection 1. It was vehement My soul breaketh with longing 2. It was constant at all times By Misphalim Iudgments is meant the Word which is the infallible Rule of Gods proceeding with sinners For the Affection I shall
Rhetorick in heaven And certainly the more heavenly we are the more perfect in grace the more wisdom shall we see in plain Scriptural truth infinitely exceeding all the wisdom of the Heathen Many think the word of God too plain for their mouths to preach it others too stale for their ears to hear it and they must have the fancies of men Jer. 8. 9. They have rejected my word and what wisdom is in them It is strange to see how many will disguise Religion to please the lusts of men They mock Christ as the soldiers did that put a Centurions Coat upon him for a Robe and then Hail King of the Iews So they wrap up Christ in the foolish garments of their own fancy and so expose him to mockage rather than reverence 3. This satiety bewrays it self by our affections too novel opinions and erroneous conceits 2 Tim. 4. 3. The time will come that they will not endure sound doctrine having itching ears and shall turn away their cars from the truth and shall be turned unto fables Observe it when you will That soul is nigh to spiritual blasting that begins to have a loathing of a plain truth and men must have new things and conceits in Religion and so grow weary of opinions as they do of fashions and then by Gods just judgment they run from one fancy to another till they quite run themselves out of breath and have shaken off all Religion and good conscience Therefore take heed of being given up to this vertiginous spirit to be turned and tost up and down with every wind of doctrine Eph. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostles word signifies to be carried round in a circle he alludes to a Mariners Compass that is carried by every wind this wind takes them and then another such light chaff are men when they begin to loath the plain truths of God But it is an argument of a gracious heart when we can receive old truth with new affections and look for the power of God and new quicknings 4. This levity and instability of spirit is because they look for all the virtue of Religion from their notions and their opinions and not from Christ then they think this change of opinion shall make them better their hearts shall be changed They try experiments so long till the Lord hath given them up to a spirit of infatuation and then all comes to nothing but they as a brand are fit for the burning 5. By our worldly projects Men shew a loathing of this word by their eagerness to the world their hearts with Martha are cumbred with many things while Mary sate at the feet of Jesus to hear his word Luke 10. We are very fervorous in worldly affairs there we can experiment this kind of affection which David speaks of to the word Beware of this coldness to the word it is an ill symptome both to Nations and persons USE 2. To press us to get this fervent and constant affection to the word To this end consider 1. Whose word it is Gods word and your best affections are due to him Isa. 26. 8. Our desires are to thee and to the remembrance of thy name There you shall hear of God there God hath displayed his name Our desires are to thee not only so but to thy memorial to the remembrance of thy name that is to his word which is as the bellows to blow up the sparks and to quicken our affections to him 2. See what benefits we have by the word of God how beneficial it is To enlighten and direct us To quicken and comfort us To supply and strengthen us 1. To enlighten and direct us Light is pleasant saith Solomon it 's a good thing to behold the Sun with our eyes Eccles. 11. 7. If light natural be pleasant what is light spiritual therefore the Psalmist compares the Word to the Sun the visible World can no more be without the one than the intellectual World can be without the other and the one doth as much rejoyce the heart as the other Psal. 19. 8. The statutes of the Lord are right rejoycing the heart the judgments of the Lord are pure enlightning the eyes Oh it is a comfort to have light to see our way when men begin to have a conscience about heavenly things O then they judg so indeed To others we speak in vain when we tell them what light they shall have by the word They say those that live under the Pole Arctick at the Autumnal Equinoctial the Sun setteth to them and doth not rise again till the Vernal and so are six whole months under a perpetual night as if they were buried in a grave but at the time of its return with what clapping of hands and expressions of joy do they welcome the Sun again into their parts So when the word of God is made known to us how should we welcome it The City of Geneva gave this for a Motto Post tenebras lux After darkness light implying that the return of the Gospel was as light after a long darkness as the coming of the Sun again to those Northern people While Paul and his company were in that great storm at Sea when they saw neither Sun nor Stars for many days and were afraid they should fall upon rocks and dangerous shelves O with what longing did they expect to see day again Acts 27. So a poor bewildred soul that hath lost its way or when a child of God doth see but by half a light how desirable is sure direction Now this cannot be had but from the word of God To the law and to the testimony 2. To comfort us in all straits In the word of God there 's a salve for every sore and a promise for every condition God hath plentifully opened his good will to sinners Therefore the children of God when they labour under the guilt of sin there they can hear of Gods promises of pardon Isa. 55. 7. Let the wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Against Apostasie they have that promise Jer. 32. 40. I will put my fear in their hearts that they shall not depart from me When they are under weak performances the word will tell them The Lord will spare you and pity you as a man spares his only son Mal. 3. 17. and when they lye under troubles inconveniences and deep crosses there 's a promise The Lord will be with them in affliction the word will shew them Christ in the affliction and heaven beyond the affliction and then they are comforted 1 Cor. 10. 13. When they are troubled about worldly provisions providing for themselves and families it saith Be contented I will never leave thee nor forsake thee Heb. 13. 5. When their children come to their minds and thoughts what will become of them when
less upon the more infirm though alike faulty 5. Another comfort which the Scripture propounds is the help we shall have in affliction to bear it partly from the comforts of his spirit and partly from the supports of his grace 1. By way of Consolation The love of God is shed abroad in our hearts by the Holy Ghost at such a time Rom. 5. 3. Cordials are for those that are fainting In time of trouble we have most sensible experience of Gods love God deals with his children many times as Ioseph did with his brethren he calls them Spies and puts them in prison but at length he could hold no longer but tells them I am your brother Ioseph so God seems to deal roughly with his people and take away their dearest Comforts from them I but before the trouble be over he can hold no longer but saith I am your God your Father and exceeding great reward His bowels yern towards us and he opens his heart to us and sheds abroad his love in our consciences 2. Partly by the supports and influences of his grace Psal. 138. 3. In the day when I cryed thou answeredst me and strengthnest me with strength in my soul. When David was in trouble this was his comfort though he could not get deliverance yet he got support God is many times gone to appearance but he will never forsake us as to inward support and strength Heb. 13. 5. I will never leave thee nor forsake thee 6. From the fruit and final issue of all 2 Cor. 4. 17. This light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory He that can find Christ in his afflictions and can see Heaven beyond it needs not to be troubled All the notions of Heaven are diversified why that they may be suited to those divers trials and many evils we have in the world Sometimes it is exprest by glory and honour to counterbalance the disgrace which Gods children meet with here that the reproach of men may not make us more sad than the eternal glory may make us comfortable Sometimes it is exprest by substance because sometimes Gods children are poor and suffer loss of goods Heb. 10. 34. Sometimes it is call'd our Redemption our Countrey to comfort us in exile and banishment for the name of Christ Heb. 11. 14 15. Sometimes it is called life eternal because we may be called to suffer even to blood Thus the word offereth this comfort against all the evils that befall us that we may counterbalance every particular trouble with what the promises hold forth concerning our blessed hopes USE Well then let us exercise our selves in the word of God and let all his promises be as so many Cordials to us To this end get an interest in these promises for the heirs of promise have strong consolation Heb. 6. 18. There is strong great real and pure comfort but it is to the heirs of promise So Rom. 5. 4. Not only so but we rejoyce in tribulation Who are those those that are justified by faith in Christ v. 1. To others afflictions are the punishments of sin and an occasion of despair not of rejoycing I but when we are interested in reconciliation with God then we take this comfort out of the word of God 2. It informs us of the excellency of Gods testimonies above all outward enjoyments When we have them to the full they cannot give us any solid true peace of conscience nor cure one sad thought Now beg of God that he will comfort you when all things else fail When the labour of the Olive shall fail I 'le comfort my self in the Lord my God Hab. 3. 18. I say when we are under any burden nay when we are under any sorrow for sin when afllictions revive stings of conscience or else the word hath awakened them yet there 's comfort to be had by running to the word of God 3. It shews us what is the property of believers to delight in the testimonies of God when all things go cross to them Temporaries when things run smoothly they have a comfort in the word O but when the afflictions of the Gospel fall upon them they fall a murmuring presently But a true believer can hold up his head and though he hath much affliction yet he can have much joy in the Holy-Ghost and a great deal of comfort from the word of God There follows another benefit Thy testimonies are my Councellors or men of my counsel From thence observe Doct. 2. That one great benefit we have from the word of God is counsel how to direct our affairs according to his will For the clearing of this let me lay down these Propositions 1. That our great interest is to keep in with God or approve our selves to him 2. Whoever would keep in with God needs counsel and direction in all his ways 3. The only good counsel we can have is from God in his word 4. The counsel God hath given us in his word is sufficient and full out for all our necessities Prop. 1. That our great interest is to keep in with God and approve our selves to him in all our actions for God is the scope and end of our lives and actions as the thing prest that we may walkworthy of God in all well-pleasing Col. 1. 10. God being our chiefest good must be our last end therefore in every action there must be an habitual purpose and in all actions of weight and moment there must be an actual purpose to please God Every ordinary affair must be carried forth in the strength of the habitual purpose but in all actions we would make a business of there must be an actual purpose And because his Authority alone can sway the Conscience which is under his dominion therefore it concerns us in all things to exercise our selves that we may have a good conscience void of offence both towards God and man Acts 24. 16. And again we are to approve our ways to God and to keep in with him because to him we are to give an account 2 Cor. 5. 9 10. There will a time come when every action of ours shall be taken into consideration and weighed in the ballance of the Sanctuary with all our principles and ends therefore we strive we are ambitious so the word signifies our great ambition should be living or dying to be accepted with God Again Surely it should be our business to approve our selves to God in every action because all the success of our actions depends upon his concurrence and blessing Now we shall find this is often asserted in Scripture When a man's ways are full of hazards likely to be expos'd to great opposition your great work is to keep in with God approve your hearts to him Prov. 16. 7. When a mans ways please the Lord he will make even his enemies to be at peace with him God hath a mighty power over the spirits
of men therefore this is to go to the fountain-head to stop all opposition there and on the other side without this care of pleasing God all goes to loss Counsels though never so wisely laid yet are blasted if we do not make this our business to approve our hearts to God in those actions Remember in one place it is said The counsel of the froward is carried headlong Job 5. 13. forward and in another place Isa. 44. 25. The counsel of wise men he turneth backward When men do not study to please God and approve their hearts to him God leaves them to precipitate Counsels sometimes they are carried forward at other times they are carried backward the event is cross to their design Sometimes God lets them fall into precipitant Counsels that they may undo themselves at other times disappoints their Counsels and that which they have designed Prop. 2. Whosoever would keep in with God he needs good counsel and direction in all his ways Both in regard of the darkness of his understanding his corrupt affections and inordinate self-love Man is not able to rule and govern himself but needs counsel Prov. 12. 15. The way of a fool is right in his own eyes but he that hearkeneth unto counsel is wise When a man engageth in any action such is the darkness and perversness of man's heart that he should not be over-confident of his own apprehensions or of his own inclinations but should hearken after counsel And Prov. 28. 26. He that trusteth in his own heart is a fool Both these Proverbs are to be understood not so much of wise managing of civil affairs as of spiritual direction Surely it is ill trusting our selves and counsels and inclinations of our own hearts Blind affections usually govern a mans life and all sinners have an evil counsellor in their bosom some lust or other and therefore need to be directed The Counsel of the flesh is Favour thy self Every evil affection gives ill counsel Covetousness saith Preserve thy worldly interest Voluptuousness saith You need not be so strict and nice and abridge your selves of the comforts of the world Paul saith Gal. 1. 16. I conferred not with flesh and blood Flesh and blood are evil counsellors and under pretence of safety will suggest what is for our ruin What will the flesh say when it is to be denied and the blood say when it is to be spilt and shed for Gods sake these will perswade us rather to please our selves than please God They will perswade us to desert our duty Prop. 3. The only good counsel that we can have is from God in his word Psal. 73. 24. Thou shalt guide me with thy counsel and afterwards receive me unto glory We have it from God and we have it from his word for there 's a Guide and a Rule Man is so weak and so perverse that he needs both a Guide and a Rule the Guide is the Spirit of God and the Rule is the Word of God Thou shalt guide me but by thy Counsel by these two alone can we be led in the way to true happiness The Spirit he is a sure Guide and the Word that 's a clear Rule We are dark but the Scriptures are not dark I observed out of the 18th Verse when the Saints called upon God they do not say Lord make a plainer Law but Lord give me better eyes We are dark and need the illumination of the Spirit the Scriptures are light Prov. 6. 23. The Commandment is a lamp and the Law is light In all matters of practical obedience it is clear and open Prop. 4. The counsel that God hath given us in his word is sufficient and full out to all our necessities Let me instance this in particulars 1. The word gives us counsel for our general choice it is the rule of all faith and obedience The Scriptures are the counsel of God sent to remedy the miseries of the fall therefore it is said Acts 20. 27. I have not shunned to declare unto you the whole counsel of God It is Gods counsel how man should be reconciled how he should be converted and come to the enjoyment of himself David when he had chosen God for his portion he saith Psal. 16. 7. Blessed be God who hath given me counsel In the word he gives us counsel how to come to him for our happiness and by grace he sets it on upon the heart this is the counsel of God concerning our salvation 2. Not only in our general choice but in all our particular actions so far as they have a tendency unto that end Psal. 119. 105. Thy word is a lamp unto my feet and a light unto my paths It is a lamp and a light We are full of darkness and error but as we follow the direction of God it is a lamp not only to our path but to our steps to our feet not only to our path to our general course but it directeth us in every particular action 3. In dark and doubtful passages when a man multiplieth consultations and perplexed thoughts and changeth conclusions as a sick man doth his bed and knows not what course to take whether this or that then the word will direct him what to do so as that a man may find quiet in his soul. Indeed here 's the question How far the word of God is a Counsellor to us in such perplexed and doubtful cases 1. The word of God will help him to understand how far he is concerned in such an action in point of duty and conscience for otherwise it were not able to make the man of God perfect and throughly furnished unto all good warks 2 Tim. 3. 17. Now it is a great relief to the soul when a man understands how far he is concerned in point of duty The Conflict many times lyes not only between light and lust or light and interest then a gracious man knows what part to take but when it lyes between duty and duty then it 's tedious and troublesome to him Now the Word clearly will tell you what 's your duty in any action whatever it be 2. As to the prudent management of the action in order to success the Word will teach you to go to God for wisdom Iames 1. 6. and to observe his answer 3. So in all actions the word will teach you to ask God's leave and God's blessing Christians it is not enough to ask Gods counsel but ask his leave in any particular action in disposing our dwellings or our concernments of children and the like Judg. 1. Who shall go up and sight against the Canaanites They would fain have the Lord decide it And again Shall I go up to Ramoth Gilead In all actions our business is to ask Gods leave David always runs to the Oracle and Ephod Shall I go up to Hebron And Iacob in his journeys would neither go to Laban nor come from him without a warrant and leave from God So we
ask Gods leave in prayer and observe the bent of our hearts after prayer 4. The word of God teacheth a man when he understandeth his duty and hath Gods leave to submit the event to God and that easeth the heart because he may be sure of success comfort and support Psal. 37. 5. Commit thy way unto the Lord trust also in him and he shall bring it to pass And Prov. 16. 3. Commit thy work unto the Lord and thy thoughts shall be established It easeth us of a great deal of trouble and care so that when a man hath brought his affections to submit to whatever God should determine in point of success when he hath moderated and calm'd his spirit that he is resolved to bear the event whatever it be this easeth the soul of a deal of trouble Thus you see how we may make the statutes of God to be the men of our counsel USE 1. What a singular mercy is it that God hath given us the Scripture where we have counsel upon all occasions how to manage our affairs prudently bear afflictions comfortably and with composed hearts to get through all events and dangers that we meet with in our passage to heaven We should have groped up and down as the Sodomites for Lot's dore if we had not this rule of faith and obedience It is a Rule that teacheth us how to think well for it reacheth to the thoughts to speak well for it giveth a law to all our words to do well in all our civil actions and trading how to keep a good conscience and approve our selves to God how in natural actions eating drinking to season them with Gods fear and religious actions how we may pray and worship how to govern our selves our own hearts and affections to converse with others in all relations as Fathers Children Masters Servants Magistrates Ministers People and how to hold communion with God all which are demonstrations of the sufficiency of the Scripture for our direction and what reason there is that we should take the testimonies of God to be the men of our counsel USE 2. For reproof to those that turn the back upon Gods Counsels Who are those 1. Such as neglect the general duties of Christianity as Faith and Repentance God hath given us counsel what to do in order to eternal life and we regard it not The great quarrel between God and sinners is about the neglect of this counsel which he hath given them for their souls good Pro. 1. 25. They set at nought all my counsel and v. 30. They would none of my counsel O! when your friends have advised you and you despise it and take another course it troubleth them You know how heinously Achitophel took it when his counsel was despised Equals when their counsel is despised take it very ill much more Superiors when they give counsel The entreaty and advice of a Superior carrieth the force of a command So it is here with God it is called counsel not as if it were an arbitrary thing whether we did regard it or no but because of Gods mild condescension when men are in danger of perishing for ever the Lord gives us counsel You are in a miserable estate he is pleased to tell you how to come out of your misery the word of God therefore is called the counsel of God It is sad when we shall reject the counsel of God Luk. 7. 30. They rejected the counsel of God against themselves There 's two sentences they rejected the counsel of God and it was against themselves it was to their own loss and destruction God Ioseth nothing when we despise his counsel but you lose all your eternal happiness This is so great an evil that God punisheth it with it self When men will not take Gods counsel then it is the most dreadful Judgment he can lay upon us to give us up to our own counsel Psal. 81. 11. O what a heavy judgment was it to be given up to the counsels of their own heart 2. It reproves such as do not consult with Gods word about their affairs but meerly live as they are acted by their own lusts or walk at all adventures so the expression in the marginal reading is Lev. 26. 21. It is as the action falls they do not care whether it please God or be the rule of their duty yea or no. These are far from the temper of Gods children It is sad in persons much more in Nations when men run head-long upon all manner of disorders against right and honesty it tends to ruin Deut. 32. 28. They are a Nation void of counsel neither is there any understanding in them 3. Such as go flatly against the counsel of God and to gratifie their own interest pervert all that is just and honest Psal. 107. 11. They rebelled against the word of the Lord and contemned the counsel of the Most High These do but expose themselves to speedy ruin Job 18. 7. Bildad said of the wicked His own counsel shall cast him down They need no other means to ruin them than their own brutish course When men dare break the commandment of God without any relâ—…tancy to gratifie a worldly interest though for the present no evil comes of it yet afterwards they shall smart Prov. 19. 20. Hear counsel and receive instruction that thou mayest be wise for thy latter end Consider what it will come to afterwards when thou comest to dye then you will wish O that I had taken Gods counsel that I had not gone with such a daring spirit against the plain counsel of Gods word 4. Such as pretend to ask counsel from the word but it is according to the Idol of their own hearts that come with their own conclusions and preconceptions and prejudices against Gods counsel Ezek. 14. 3 4. Son of man these have set up their idols in their heart c. Men will come and pretend to ask Gods counsel and leave upon their undertakings when they are resolved upon a wicked enterprise before then God must be called upon and sought to and so they make Gods Ordinance a Lacquey meerly to be a covert to their evil practices as those in Jer. 42. that came to the Prophet and they were prepossest and had their resolutions aforehand USE 3. To press us to this consulting with the word of God to make the testimonies of the Lord the men of our counsel There are many qualifications and tempers of heart necessary 1. Fear of God Psal. 25. 12. What man is he that feareth the Lord him will he teach the way that he shall chuse He that is in doubt and perplexed and would have counsel from Gods word who is the man that is like to have it He that feareth the Lord. There is a great sutableness between the qualification and the promise partly he that fears God hath a greater awe of the word than others have and is loth to do any thing contrary to Gods
David Psa. 77. 1 c. I cryed unto God with my voice even unto God with my voice and he gave ear unto me In the day of my trouble I sought the Lord my sore ran in the night and ceased not my soul refused to be comforted I remembred God and was troubled I complained and my spirit was overwhelmed Selah Thou holdest mine eyes waking I am so troubled that I cannot speak I have considered the days of old the years of ancient time c. By the sense of Gods wrath he was even wounded to death and the sore running upon him would admit of no plaister Yea the remembrance of God was a trouble to him I remembred God and was troubled What an heavy word was that Soul-troubles are the most pressing-troubles a child of God is as a lost man in such a condition 2. In respect of the heavy weight of outward pressures Thus David fasted and lay all night upon the earth in his childs sickness 2 Sam. 12. 16 17. David therefore besought God for the child and David fasted and went in and lay all night upon the earth And the elders of his house arose and went to him to raise him up from the earth but he would not neither did he eat bread with them And when he was driven from his Palace by Absolom and was in danger of his life every moment which some Interpreters think to be the case intended in the Text when he went up the Mount of Olives bare foot going and weeping 2 Sam. 15. 30. And David went up by the ascent of Mount Olivet and wept as he went up and had his head covered and he went bare-foot and all the people that was with him covered every man his head and they went up weeping as they went Now the Reasons of this are these 1. To correct them for past sins This was the cause of David's trouble and this puts a sting into all miseries Gods children smart under their sins here in the world as well as others Prov. 11. 31. Behold the righteous shall be recompenced in the earth much more the wicked and the sinner Recompenced in the earth that is punished for his sins Compare with it 1 Pet. 4. 18. And if the righteous scarcely be saved where shall the ungodly and the sinner appear God punisheth here that he may spare for ever He giveth some remembrance of the evil and corrects his people not to complete their justification or to make more satisfaction for Gods Justice than Christ hath made yet to promote their sanctification that is to make sin bitter to them and to vindicate the glory of God that he is not partial For these reasons they are even brought to the dust by their own folly 2. To humble them and bring them low in the midst of their great enjoyments therefore he casts them down even to the dust because we cannot keep our hearts low therefore God maketh our condition low This was Paul's case 2 Cor. 1. 7 8 9. And our hope of you is stedfast knowing that as ye are partakers of the sufferings so shall ye be also of the consolation for we would not brethren have you ignorant of our trouble which came to us in Asia that we were pressed out of measure above strength insomuch that we despaired even of life but we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead That is not build too securely on their own sufficiencies 3. To try their graces which are never tryed to the life till we be near the point of death The sincerity of our estate and the strength of faith is not discovered upon the Throne so much as in the dust if we can depend upon God in the hardest condition 4. To awaken the spirit of prayer Out of the depths have I cryed unto thee O Lord Psal. 130. 1. Affliction puts an edge upon our desires They that are flat and careless at other times are oftenest then with God 5. To shew the more of his glory and the riches of his goodness in their recovery Psal. 71. 20 21. Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth thou shalt encrease my greatness and comfort me on every side By the greater humiliation God prepareth us for the greater blessings As there are multitude of troubles to humble and try the Saints so his mercies do not come alone but with great plenty USE 1. Let us bless God that we are not put to such great trials How gentle is our exercise compared with David's case We are weak and God will not overburden us There is a great deal of the wisdom and love of God seen in the measure of the Cross and in the nature and kind of it We have no cause to say our belly cleaveth to the dust or that we are pressed above measure God giveth us only a gentle remembrance if brought upon our knees we are not brought upon our faces 2. If this should be our case do not count it strange It is an usual exercise of God's people let us therefore not be offended but approve Gods holy and wise dispensation If there be great troubles there have been great sins or there will be great comforts or for the present there are great graces As such a dispensation is a correction there is reason to approve it If you be laid in the dust have not you laid Gods honour in the dust and trampled his Laws under foot As it is a trial you have cause to approve it for it is but meet that when God hath planted grace in the heart he should prove the strength of it Therefore if you be kept so long in your heavy condition that you seem dead yet if you have faith to keep you alive and patience be exercised 't is for your greater good Rom. 5. 3. And not only so but we glory in tribulation knowing that tribulation worketh patience And as affliction is an exercise for your benefit and spiritual improvement The husbandman when he teareth and rendeth the ground up with the plow it is to make it more fruitful the longer the metal is in the fire the more pure it cometh forth nay sometimes you have your outward comforts with advantage after troubles as Job 42. 10 11 12. And the Lord turned the captivity of Iob when he prayed for his friends also the Lord gave Iob twice as much as he had before and the Lord blessed the latter end of Iob more than his beginning O! when we are fitted to enjoy comforts we shall have them plenty enough 2d Point That in such great and heavy troubles we should deal with God for help In the dust David calleth to God for quickning The reasons of this why in great troubles we should go to God for help are 1. From the inconvenience of any other course 1. If
the godly should smother their grief and not go to God with it their sorrow were able to choak them It is no small ease that we have a God to go to to whom we may freely open our minds Prayer hath a pacative virtue as Hannah 1 Sam. 1. 18. prayed unto the Lord and wept sore and mark the event the woman went her way and did eat and her countenance was no more sad c. An Oven stopped up is the hotter within but vent and utterance giveth ease to the heart if it be meerly by way of complaint to a friend without expectation of relief much more to go to God and lay open our case before him 2. To seek our comfort elsewhere from earthly things it is a vain and evil course 1. It is vain for God is the party with whom we have to do In many troubles the creatures may be instruments of our wo but the principal party is God Strike in with him and you stop the mischief at the head Pro. 16. 7. When a mans ways please the Lord he maketh even his enemies to be at peace with him In other troubles God hath a more immediate hand as sicknesses and terrors of conscience our business then lyeth not with the creatures in sickness not with Physicians first but with God In troubles of spirit we are not to quench our thirst at the next ditch but to run to the Fountain of living water not to take up with ordinary comforts that 's an attempt to break prison and to get out of the troubles before God letteth us out He is our party then whoever be the Instrument 2. It is evil that we refuse to come to God when he whippeth us into his presence and beateth us to the Throne of Grace Dan. 9. 13. All this evil is come upon us yet made we not our prayer before the Lord our God that we might turn from our iniquities and understand thy truth When men are ready to dye and will not so much as confer with the Physician they are either stupid or desperate Afflictions summon us into his presence God sendeth a tempest after us as after Ionah Now that trouble which chaseth us to God is so far a sanctified trouble 2. The hope of relief from God who alone can and will help us He put his mouth in the dust peradventure there is hope Lam. 3. 29. Now this hope is from God's Power and Will 1. His Power God can quicken us when we are as good as dead because he is the well-spring of life and comfort Other things give us life but as water scaldeth when it is the instrument of heat but God alone can help us God is the great quickner That I might trust in him that raised the dead and I am the resurrection and the life 2. His will When we are humble and tractable in our afflictions 1. It is some hope if we have nothing to bring before God but our grief and misery for be is pitiful A beggar will uncover his sore to move your bowels so many times all the reason that a poor pitiful afflicted person can bring for himself is lamenting his case to God how discouraged he is and apt to faint as David represents his case My soul cleaveth to the dust and elsewhere Psal. 69. 29. But I am poor and sorrowful let thy salvation O God set me up on high Justice seeketh a fit object but Mercy a fit occasion 2. It is a greater ground of hope when we are humbled under Gods hand and have a due sense of our condition that is are convinced of our emptiness weakness nothingness or emptied of self-conceit and carnal confidence Deut. 32. 36. For the Lord shall judg his people and repent himself for his servants when he seeth that their power is gone and there is none shut up or left Gods judgments are to break our carnal dependencies 3. Still the hope encreaseth when we acknowledg his Justice and Wisdom in all our troubles Levit. 26. 41. If then their uncircumcised hearts be humbled and they then accept of the punishment of their iniquity kiss the rod wherewith they are corrected be glad it is no worse and see that all this cometh from a Just and Wise God 4. There is farther hope when we can cast our selves upon his Faithfulness and Omnipotency in the face of all discouragements Christ's question to the man long possessed was Mark 9. 23. If thou canst believe all things are possible to him that believeth God's Power is exercised when glorified by faith and dependence 5. When we submit to whatmay be most for his glory Carnal prayers though never so earnest fail when we are too earnest upon our private end and the means which we fancy Psal. 115. 1. Not unto us O Lord not unto us but unto thy Name give glory for thy mercy and for thy truths sake USE In deep calamities run to God lay forth your case feelingly and with submission to the Justice of his Providence trusting to his Power and submitting to his wisdom without obtruding your model upon God but leaving him to his own course and this is the way to speed Take heed 1. Of a stupid carelesness under the Rod it is a time of seeking after God a summons to the creature to come before him Now if we think to sport away our trouble without looking after Gods comforts it is a desperate security Jer. 5. 12. They have belyed the Lord and said It is not he neither shall evil come upon us neither shall we see sword nor famine 2. Take heed of despondency The Throne of Grace is set up on purpose for such a time Heb. 4. 16. Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need Psal. 50. 15. Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me Open your case before the Lord. 3. Take heed of pitching too much upon outward things either as to the time or way of deliverance Lust is vehement but the more you seek the more comfortable will be the issue Psal. 51. 18. Do good in thy good pleasure unto Sion build thou the walls of thy Ierusalem 2. We come now to David's supplication or petition thereupon where observe 1. The Request it self Quicken thou me 2. The Argument According to thy word 1. The Request it self Quicken thou me which noteth either the renewing of comfort or the actuation of graces the restoring or putting life into his affairs 1. The renewing of comfort Quicken me revive me or restore life to me again and this either by outward deliverance so quickning is used Psal. 71. 20. Thou which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth where deep trouble is compared to the grave and deliverance a kind of resurrection or recovery from the dead or by
the letting in of inward comfort and spiritual reviving from the sense of Gods love so Psal. 80. 18 19. Quicken us and we will call upon thy name Turn us again O Lord God of Hosts cause thy face to shine and we shall be saved The shining of Gods face or the sense of Gods love is the reviving of afflicted spirits 2. The actuation of grace there may be life where there is no vigor Now when we are stirred up to be lively in Gods service we are said to be quickned as in the 19. verse of the Psalm before quoted and often it is thus used in this Psalm as verse the 37. Quicken thou me in thy way The Point is this That Gods children need often to go to God for quickning because they often lye under deadness of heart and therefore should desire God who is the fountain of Grace to emit and send forth his influence They need this quickning 1. By reason of their constant weakness 2. Their frequent indispositions and distempers of soul. 1. Their constant weakness in this world 1. By reason of their inclination to sin 2. The imperfection of their motions towards that which is good 1. By reason of their inclination to sin Carnal concupiscence draweth us aside from God to sensual objects James 1. 14. A man is drawn away by his own lust There is a strong biass of corruption drawing us from Christ to present things Heb. 12. 1. Let us lay aside every weight and the sin which doth so easily beset us There is a carnal affection or corrupt inclination which carrieth us out inordinately to things lawful or too often to things unlawful this hangeth as a weight retarding us in all our heavenly flights and motions The love and care of the world which is apt to press down the soul and doth twine about us and insinuate with us the Apostle calleth it a law in his members Rom. 7. 23. a warning to us how when the flesh draweth us off so strongly one way to implore the Divine grace to draw us more strongly to the other 2. Because of the imperfection of their motions to that which is good though there be a purpose bent of heart and inclination that way Our gives are still about us we feel the old maim Grace is like a spark in wet wood that needs continual blowing 2. Their frequent indispositions and distempers of soul. Sometimes they feel a lothness in their souls and a shiness of Gods presence their hearts hang off the spirit indeed is willing but some fleshly thought or carnal excuse checketh the motion It is God alone that can make the soul willing he giveth both will and deed God bendeth the unwilling will as well as helpeth the fainting affections Again sometimes they find a great deadness there is no vigour or liveliness in their affections and they cannot follow after God with such zeal and earnestness though there be not a formal deadness such as usually is in the duties of hypocrites yet there is not always the same strength and agility of grace in the children of God their souls do not so earnestly reach after Christ. Now what can help but divine quickning therefore go to God for it We should rouse and stir up our selves God giveth out influences according to his will or pleasure but we must still stsr up our selves But to answer a case of conscience Whether we are to do duty in case of deadness and indisposition c. 1. The influence of grace is not the warrant of duty but the help 't is the efficient assisting cause not the ground or rule we are to do all acts of obedience on the account of Gods command Luke 5. 5. Simon answering said unto him Master we have toiled all the night nevertheless at thy word I will let down the net God is Soveraign and we are bound to obey whether disposed or indisposed Should the Husbandman never plow but when disposed to plow 2. Our sinful indisposition cannot excuse us In sins of commission our weakness to resist temptation is no excuse So also in sins of omission we cannot be allowed to say it was the Lord suffered me to sin No more will this plea be allowed The Lord did not quicken me to duty Grace is as necessary to prevent sin as to perform duty Gods suspension was no excuse to Hezekiah 2 Chron. 32. 31. Howbeit in the business of the Ambassadors of the Princes of Babylon who sent to him to enquire of the wonder that was done in the land God left him to try him that he might know all that was in his heart This complaint of weakness hath an ill aspect complaining without labouring is rather a taxing of God But 3. Natural men are bound to pray and perform duties therefore renewed men That natural men are bound see Acts 8. 22. Repent therefore of this thy wickedness and pray God if perhaps the thought of thine heart may be forgiven thee And Psal. 14. 2. The Lord looked down from heaven to see if there were any that did understand and seek God It is charged as a crime that they did not but much more the renewed for to whom more is given of them more is required It is another talent wherewith they are entrusted Grace is not only donum but talentum Grace is not given as a piece of money to a child to play withal but as we give money to Factors to trade withal for us Now a renewed man should do more being capable of more 4. The outward act of a duty is commanded as well as the inward though they come not up to the nature of a perfect duty there is somewhat of the Ordinance of Christ in them Hos. 14. 2. Take with you words and turn unto the Lord say unto him Take away all iniquity and receive us graciously so will we render the calves of our lips Though I cannot do all I must do as much as I can 5. We are to wait humbly in the use of means for the power of his grace When the door is shut knocking is the only way to get it open I will go and offer my self to God and see what he will do for me which is Gods usual way and to be used with the more caution and diligence because God doth all Phil. 2. 12 13. Wherefore my beloved as ye have always obeyed not as in my presence only but now much more in my absence work out your own salvation with fear and trembling for it is God which worketh in you both to will and to do of his good pleasure Seamen by tacking about get wind so far as you use the means you comply with Gods end A sad threatning there is to those that neglect the use of means that shut the dore upon themselves or if God withdraws are willing he should keep away 6. Acting in spiritual duties fits us for them Iter ad pietatem est intra pietatem Praying fits for praying
meditating for meditating frequent turning the key maketh the Lock go more easie Good dispositions make way for good dispositions Psal. 27. 14. Psal. 31. 24. Wait on the Lord be of good courage and he shall strengthen thy heart Pluck up your spirits strive to take courage and then God will give you courage To shake us out of laziness God maketh the precept to go before the promise God biddeth us pray though prayer be his own gift Act asyou would expect 7. There is a supply cometh in ere we are aware Cant. 6. 12. Or ever I was aware my soul made me like the chariots of Aminadab in the very work A strange difference of temper is to be observed in David before the Psalm be over 1 Chron. 22. 16. Arise therefore and be doing and the Lord be with thee God will not help that man that hath legs to go and will not 8. We are to rowse up our selves Psal. 64. 7. And there is none that calleth upon thy name that stirreth up himself to take hold of thee When we are willing to get the work over and wrestle not for life and power in praying we do not all we are able The Cock by clapping the wings addeth strength to the crowing We should rowse up our selves We use not the bellows to a dead coal c. 2. The next circumstance is the argument according to thy word what word doth David mean Either the general promises in the books of Moses or Iob which intimate deliverance to the faithful observers of Gods Law or help to the miserable and distressed or some particular promise given to him by Nathan or others Chrysostome saith Quicken me to live according to thy word but it is not a word of command but a word of promise Mark here 1. He doth not say Secundum meritum meum but secundum verbum tuum the hope or that help which we expect from God is founded upon his word there is our security in his promises not in our deservings Promittendo se fecit debitorem c. 2. When there was so little Scripture written yet David could find out a word for his support Alas in our troubles and afflictions no promise occurreth to mind As in outward things many that have less live better than those that have abundance so here now Scripture is so large we are less diligent and therefore though we have so many promises we are apt to faint we have not a word to bear us up 3. This word did not help him till he had lain long under this heavy condition that he seemed dead Many when they have a promise think presently to enjoy the comfort of it No there is waiting and striving first necessary We never relish the comfort of the promises till the creatures have spent their allowance and we have been exercised God will keep his word and yet we must expect to be tryed 4. In this his dead condition faith in Gods word kept him alive When we have lest feeling and there is nothing left us the word will support us Rom. 4. 19 20. And being not weak in faith he considered not his own body now dead when he was about an hundred years old neither yet the deadness of Sarahs womb he staggered not at the promise of God through unbelief but was strong in faith giving glory to God 5. One good way to get comfort is to plead the promise to God in prayer Chirographa tua injiciebat tibi Domine shew him his hand-writing God is tender of his word These arguings in prayer are not to work upon God but our selves USE Well then let us thus deal with God looking to him in the sense of our own weakness praying often to God for quickning as David doth in the Text. God keepeth grace in his own hands and dispenseth it at his pleasure that he may often hear from us and that we may renew our dependance upon him it is pleasing to him when we desire him to renew his work and bring forth the actings of grace in their vigour and lustre And let us acknowledg Divine Grace if there be strong actings of faith and love towards God He is to be owned in his work SERMON XXVII PSALM CXIX 26. I have declared my ways and thou heardest me teach me thy statutes IN this Verse you have three things 1. David's open and free dealing with God I have declared my ways 2. God's gracious dealing with David and thou heardest me 3. A Petition for continuance of the like favour teach me thy statutes 1. For the first I have declared my ways that is distinctly and without hypocrisie laid open the state of my heart and course of my affairs to thee Note Doct. They that would speed with God should learn this point of Christian ingenuity unfeignedly to lay open their whole case to him That is to declare what they are about the nature of their affairs the state of their hearts what of good or evil they find in themselves their conflicts supplies distresses hopes this is declaring our ways the good and evil we are conscious to As a sick Patient will tell the Physician how it is with him so should we deal with God if we would find mercy This declaring his ways may be looked upon 1. As an act of faith and dependence 2. As an act of holy friendship 3. As an act of spiritual contrition and brokenness of heart for this declaring must be explain'd according to the sense of the object of what David means by this expression My ways First His businesses or undertakings I have still made them known to thee committing them to the direction of thy Providence and so it is an act of faith and dependence consulting with God and acquainting him with all our desires This is necessary 1. That we may acknowledg the Soveraignty of his Providence and Dominion over all Events Prov. 16. 9. A mans heart deviseth his way but the Lord directeth his steps Man proposeth but God disposeth and carrieth on the event either further than we intended or else contrary to what we intended 2. We must declare our ways to God that we may take God along with us in all our actions that we may ask his leave counsel blessing Prov. 3. 6. In all thy ways acknowledg him and he shall direct thy paths There 's a twofold direction one of Gods Providence the other of his Counsel The direction of his Providence that 's understood Prov. 16. 9. A mans heart deviseth his way but the Lord directeth his steps But then there 's the direction of his Counsel and the latter is promised here if we acknowledg God and declare our ways to him God will counsel us And David did thus declare his way upon all occasions 2 Sam. 2. 1. David enquired of the Lord saying Shall I go up into any of the cities of Iudah It is a piece of Religious manners to begin every business with God to go to God Lord
the request We pray for giving success to such an enterprize why that we may serve God safely God will bring it about another way Fifthly If God do not give us the blessings themselves we ask yet he gives us many experiences by the by in the manner of asking one way or other something comes into the soul by praying to God as those in Psal. 84. their end was to go to Ierusalem but in passing through the valley of Baca they met with a Well by the way So we meet with something by the way some light or some sweet refreshing some new consideration to set us a work in the spiritual life By praying to God unawares unthought of by you there are many principles of faith drawn forth in the view of conscience not noted before some truth or other presented to the heart or some spiritual benefit that comes in with fresh light and power that was never aimed at by us USE 1. If God be so ready to hear his people Let us not throw away our prayers as children shoot away their arrows but let us observe Gods answer what comes in upon every prayer in every address you make to God put the soul in a posture of expectation Psal. 5. 3. I will pray and look up and Psal. 85. 8. I will hear what God the Lord will speak for he will speak peace unto his people See what God speaks when you have been praying and calling upon him It argues a slight formal spirit when you do not observe what comes in upon your addresses To quicken you to this know 1. If you observe not his answer God loseth a great deal of honour and praise for 't is said Psal. 50. 15. Call upon me in time of trouble and I will deliver thee and thou shalt glorifie me Every answer of prayer makes for the glory of God and Col. 4. 2. Continue in prayer and watch in the same with thanksgiving You are not only to see how your hearts are carried out in prayer but watch for God's answer that you may gather matter of praise We should not be so barren in gratulation as usually we are if we were as ready to observe our experiences as to lay forth our necessities 2. You lose many an argument of trust and confidence Answers of Prayer are an argument against Atheism which is so natural to us and inbred in our hearts it perswades us that there is a gracious being Psal. 65. 2. O thou that hearest prayer unto thee shall all flesh come we have called upon him and found that there is a God and against the natural unbelief which doubts of his truth in his Promises Psal. 18. 30. The word of the Lord is a tried word he is a buckler to all those that trust in him Well saith the soul I will build upon it another time there is more than letters and syllables in it there is something that speaks Gods heart so Psal. 116. 2. The Lord hath heard my voice and my supplications because he hath enclined his ear unto me therefore will I call upon him as long as I live Promises shall not lye by as a dead stock I will be pleading them 3. It encreaseth our love to God when we see how mindful he is of us and kind to us in our necessities it is a very taking thing Visits maintain friendship so when God is mindful of us it maintains an intercourse between God and us Psal. 116. 1. I love the Lord because he hath heard my supplications Therefore observe what comes in upon your prayers especially when your hearts are earnestly carried out by the impulses of his grace USE 2. To admire the goodness of God to poor creatures that he should be at leisure to attend our requests I declared my ways and he heard me When a poor soul that is of no regard among men shall come with conflicts and temptations and the Lord presently hear him it renders his grace truly admirable Psal. 34. 6. This poor man cryed and the Lord heard him and saved him out of all his troubles He doth not say this eminent Prophet or this great King but this poor man O! that such contemptible persons as we should have such audience For Great ones here in the world to let a poor man tell his tale at large that would be counted great patience much more if he finds relief in the case But beyond all this observe the goodness of God The more we declare our ways the sooner doth he hear us he doth not turn away from us when we tell him plainly we cannot believe in him or trust in him Come to a man and tell him You have made me great promises but I cannot believe you speak truth this will provoke him but when you come to the Lord and say Lord thou hast made a great many promises though we cannot trust him as we should yet we have declared our sins conflicts temptations yet Lord pity our weakness Thirdly Here is his Petition Teach me thy statutes First I observe David having been once heard of God expects to be heard in the like manner again Here Thou hast heard me and then comes with a new request Teach me thy statutes Doct. 1. Those that have sped with God in one address they will be dealing with God for more mercy For so doth David The reason is 1. Because God is where he was at first he is not weary by giving nor doth waste by giving but what he hath done that he can do and will do still I AM is God's name not I was or will be for ever remaining in the same constant tenor of goodness and power His Providence is still new and fresh every morning God is but one always like himself He hath not so spent himself but he can work again Creatures have soon spent their allowance but God cannot be exhausted There 's no decays of Love or Power in him no wrinkle in the brow of Eternity There was is and will be a God 2. Experience breeds Confidence the Apostle teacheth us so Rom. 5. 4. when we have had former experience of Gods readiness to hear us it is an argument that breeds confidence of the like audience for the future He that delivered me out of the mouth of the Lion c. God that hath been gracious surely will be gracious still for then Promises are sensibly confirmed and then former mercies are pledges of future By giving God becomes a debtor Mat. 6. 25. Is not life more than meat and the body than raiment Our Saviours argument this was If God give life he will give food if a body he will give raiment If he hath given grace the earnest of the Spirit he will give glory If he hath given us Christ he will give us other things together with him If he hath begun with us he will end with us Phil. 1. 6. One mercy is the pledg of another 3. We are endeared to God not only by
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
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
been so long owned in the world and his knowledge so far propagated why should we dream of any other way of salvation To us there is but one God and one faith The good-fellow-gods of the Heathen could brook company and partnership but the true God will be alone acknowledged As the Sun drowns the light of all the Stars so Godwill shine alone No man can be saved without these two things without a fixed intention of God as our last end and a choice of Jesus Christ as the only way and means of attaining thereunto These things are set down in Scripture as of infallible necessity to salvation and therefore though there be several apprehensions and contentions about ways of salvation and righteousness yet there 's but one true Religion and all other ways are false Prop. 3. As soon as any begin to be serious they begin to have a conscience about the finding out this one only true way wherein they may be saved Alas before men take up that Religion which the chance of their education offers without examination or any serious reason of their choice they walk in the language of the Prophet according to the trade of Israel they live as they are born and bred and take up truth and error as their faction leads them or else pass from one Religion to another as a man changeth his room or bed and make a slight thing of opinions and float up and down like light chaff in a various uncertainty according as their company or the posture of their interest is changed But a serious and an awakened conscience will be careful to lay the ground-work of Religion sure they build for Eternity therefore the foundation needs to be well laid The woman of Samaria as soon as she was touched at heart and began to have a conscience she began also to have doubtful thoughts about her estate and Religion Christ had convinced her of living in Adultery by that means to bring her to God but now she would fain know the true way of Worship Joh. 4. 20. Our father 's worshipped in this mountain and ye say that in Ierusalem is the place where men ought to worship They that have a sense of Eternity upon them will be diligent to know the right way The same errand brought Nicodemus to Christ Joh. 3. 2. Master we know that thou art a teacher come from God He would fain know how he might come to God So the young Nobleman in the Gospel Matt. 19. 16. Good Master what good thing shall I do that I might have eternal life Though he disliked the bargain afterwards yet he cheapens it and asks what way he must take For a great while persons have only a memorative knowledg some apprehension which doth furnish their talk about Religion and after their memory is planted with notions then they are without judgment and conscience but when they begin to have a judgment and a conscience then it is their business to make Religion sure and to be upon stable terms with God Prop. 4. When we begin to have a conscience about the true way we must enquire into the grounds and reasons of it that we may resolve upon evidence not take it up because it is commonly believed but because it is certainly true not take it up by chance but by choice not because we know no other but because we know no better It is not enough to stumble upon Truth blindly but we must receive it knowingly and upon solid conviction of the excellency of it comparing doctrine with doctrine and thing with thing and the weak grounds the adversaries of the truth have to build upon The precepts of the word are direct and plain for this 1 Thes. 5. 22. Prove all things hold fast that which is good And 1 Joh. 4. 1. Try the spirits whether they are of God There must be trying and searching and not taking up our Religion meerly by the dictates of another The Papists are against this which argueth a distrust of their own doctrine they will not come to the waters of Jealousie lest their belly should swell and their thigh rot They dare not admit people to tryal and choice and give them liberty to search the Scriptures whereas Truth is not afraid of contradiction they first put out the light then would have men shut their eyes But what do they alledg since we are bidden to prove all things and to try the spirits That these places belong to the Doctors of the Church and not to the people But that exception is frivolous because the Apostolical Epistles were directed to the body of the people and they who are advised to prove all things are such as are charged to respect those that are over them in the Lord v. 12. and not to despise prophecies v. 20. and then prove all things v. 21. and in another place those that he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children them he adviseth to try the spirits all that have a care of their salvation should thus do Eusebius doth mention it as one of the errors of Apelles that what he had taught them they should not pry into and examine but take it and swallow it And Mahomet forbids his followers to enquire into their Religion Object But is every private Christian bound to study Controversie so as to be able to answer all the adversaries of the Truth I answer No it is a special gift bestowed and required of some that have leisure and abilities and it it a duty required of Ministers and Church guides to convince gain-sayers and stop their mouths Ministers must be able to hold fast the truth the word is Tit. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding fast the faithful word it signifies holding fast a thing which another would wrest from us we should be good at holding and drawing to preserve the Truth when others would take it out of our hands otherwise he tells us Rom. 14. 1. Him that is weak in faith receive but not to doubtful disputations Yet every true Christian is so far to be setled in the true Religion and study the grounds of it that he may be fully perswaded in his own mind Rom. 14. 5. and may not be like chaff but may be at a certainty in the way of truth Surely the business is worthy our serious care Eternal life and death are not trifles therefore be not rash in this but go upon sure evidence 1. The Providence of God doth necessitate us to such a course Because there are different ways propounded to man therefore he must follow all or take up one upon evidence Not only in point of practice as life and death is set before us Deut. 30. 15. and the broad way and the narrow Mat. 7. 13 14. not only to counterwork the rebellions of the flesh and the way of wisdom and folly Prov. 9. No but in matters of opinion and controversie about Religion there will meet us several ways Ier.
only rejoyce in things for a season Iohn 6. 35. There are many that look for all their vertue and their experience from their notions in Religion Thus they run from doctrine to doctrine from way to way so remain unmortified Thirdly Take heed of the first decays and look often into the state of your hearts A man that never casts up his estate is undone insensibly therefore look often into the state of your hearts whether you encrease in your affections to God in the power of holiness or whether you go backward It is the Devil's policy when once we are declining to humble us further and further still as a stone that runs down the hill therefore take heed look to the first declinings A gap once made in the conscience grows wider and wider every day and the first declinings are the cause of all the rest Evil is best stopt in the beginning And therefore when you begin to be cold careless in the profession of godliness and not to have the like savour as you were wont to have take heed A heavy body moving downward still gets more strength it goes down and moves faster still O therefore stay at first The first remitting of your watch and spiritual fervor is that which is the cause of all the mischief that comes upon many so that they are given up to vile affections and lying errors It is easier to crush the egg than kill the serpent He that keeps his house in constant repair prevents the fall of it therefore look to your hearts still Our first declinings though never so small are very dangerous Pliny speaks of the Lioness lib. 8. cap. 16. first she brings forth five Lions then four then three then two then one and forever afterward is barren Thus we first begin to remit of our diligence in holy things and are not so frequent in acts of communion then this and that goes off till we have but little left us and then all is gone and men grow worse and worse I may resemble it to Nebuchadnezzar's Image the head of gold the breasts of silver the thighs of brass the feet of iron and clay still worse and worse So men are imbasing by degrees and fall off from God and their savour of the ways of God Fourthly Often review your first grounds and compare them with your after-experiences and what fresh tasts you had then of the love of God to your souls Heb. 3. 14. We are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end The first rejoycing of faith the sweet sense that you had O how precious was Christ to you then when first you came out of your fears Revive this upon your heart this will stir you up to be faithful to God When the love of Christ was fresh upon your hearts your motions were earnest Many begin like a Tree full of blossoms give great hope of fruit We should labour to keep up this affection and that a cursed satiety may not creep upon us USE 2. If those that have chosen the way of God and begin to conform their practice ought with all constancy to persevere then it reproveth 1. Those that take up Religion only by way of essay to try how it will suit with them they do not intirely and by a resolute fixed purpose give up themselves to the Lord. You should resolve upon all hazards Not take up Religion for a walk but for a journey Not like going to sea for pleasure if they see a storm coming presently to shore again but for a voyage to ride out all weathers Thus you should do stick to the ways of God and at first make God a good allowance that neither tribulation or distress or persecution or famine or nakedness or peril or sword nor any thing may separate you from Christ Rom. 8. 35. We should count all charges and resolve upon the worst 2. It reproves Aguish Christians whose purity and devotion comes upon them by fits Hos. 6. 4. Their righteousness is as the morning-dew The morning-dew that cannot endure the rising sun it is soon wasted and spent when the sun ariseth with his heat and strength whereas our righteousness should not be like the morning-dew but like the morning-light 3. It reproves them that are only swayed by temporal advantages that are off and on As the Samaritans when the Iews were favoured by Alexander and other Princes then they would deny the Temple that was upon Mount Gerizim and say that they were brethren to the Iews but when the Iews were in danger then they would disclaim them Thus many are swayed by temporal advantages either intending or omitting the conscience of their duty as they are favoured by men But we are to stick to God's testimonies II. Let us come to David's prayer O Lord put me not to shame It is in the nature of a deprecation or a prayer for the prevention of evil The evil deprecated is shame By shame some understand the reproaches of wicked men Lord let me not suffer their reproach for I have stuck unto thy testimonies A man that doth not stick to God's testimonies that is not zealous and constant will be put to shame before God and man and made a scorn by them and lie under great reproach therefore Lord prevent this reproach These reproaches are grievous to be born It is against the spirit of man to be contemned especially when he doth well But certainly this cannot be meant he would not so earnestly deprecate this I should think at least not in such an expression O Lord put me not to shame He speaks of such a shame wherein God had a great hand It is true God may suffer this in his Providence Well then this shame may be supposed to result either from his sin or from his sufferings First From sin I have stuck unto thy testimonies O suffer me not to fall into any such sinful course as may expose me to shame and make me become a reproach to Religion Observe Doct. The fruit of sin is shame Shame is a trouble of mind about such evils as tend to our infamy and disgrace Loss of life is matter of fear loss of goods is matter of grief and sorrow but loss of name and credit is matter of shame and therefore it is a trouble of mind that doth arise about such evils as tend to our infamy and disgrace Now this infamy and disgrace is the proper fruit of sin To prove it by Scripture Reason and Experience To prove it by Scripture Shame entred into the world by sin though they were naked yet till they had sinned they were not asham'd Gen. 2. 25. with Gen. 3. 10. there was verecundia an awful Majesty or an holy bashfulness in innocency but not pudor A fear of reproach and infamy that came in by the fall To prove it by Reason There are two things in sin folly and filthiness and both cause shame it is an
God on our part When thou shalt enlarge my heart when is causal because thou shalt enlarge it God only can enlarge the heart We are sluggish and loth to stir a foot in the ways of obedience therefore God must enlarge From first to last God doth all in the work of Grace he gives the habit and act He plants graces in the heart knowledg faith love and delight and then excites and quickens them to act The habit of grace is called the seed of God 1 Ioh. 3. 9. there it begins Before we can fly we must get wings we must have grace before we can run the way of Gods Commandments and then quickning of the habits the exciting of the soul to action the deed as well as the will Phil. 2. 13. it is from God the first inclination and actual accomplishment He giveth to will that is the first inclination 1 King 8. 58. That he may incline our hearts unto him to walk in all his ways c. and then the deed the outward expression of our obedience it is still from God Act. 4. 29. The Apostle goes to God for that Grant unto thy servants that with all boldness they may speak thy word And so Col. 4. 3. he begs prayers to God to open a door of utterance for them There is a door shut until God opens it We cannot utter and express our selves in a way of obedience without Gods concurrence Use. Whenever you would undertake for God get God first to undertake for you as Hezekiah doth Isa 38. 14. O Lord I am oppressed undertake for me Let every earnest prayer beaccompanied with a serious purpose and let every serious purpose be accompanied with earnest prayer Cant. 1. 4. Draw me and we will run after thee So here Lord I will run the ways of thy commandments I but as to the event we must suspend it if thou wilt enlarge my heart This is the method we should use first engage God by prayer then engage our hearts by promise Though we cannot lay wagers upon our own strength yet we may resolve in Gods strength and ought to engage our selves to duty Ier. 30. 21. Who is this that engaged his heart to approach unto me saith the Lord We must promise what is due but not presume as if we could carry our purpose without God As to the event they speak conditionally When thou shalt enlarge my heart The children of God have no other confidence of their own affections but as God will put forth his power They know they have a deceitful and corrupt heart and to stand to their resolutions immutably faithfully needs more strength than their own They resolve as to work but as to event they suspend that they know their resolution will not be brought to any thing unless God continue his grace and favour The children of God as they would own Christ as Lord and commanding the work so they promise obedience that 's their duty and they would own him a Saviour in helping them through the work so they promise conditionally in his strength As they are sway'd by his Soveraignty in his command so they depend upon his alsufficiency in his promise Here two Cases may be handled one is more generally Case 1. Whether we are to resolve upon a course of obedience when we are uncertain of Gods assistance The reason of doubting is because we cannot perform it in our own strength I answer 1. It is your duty to engage and consent to give up your selves to Gods service whatever comes of it 2 Chron. 30. 8. Yield your selves unto the Lord. In the Hebrew 'tis strike hands with him in his holy Covenant Rom. 12. 1. I beseech you present your selves c. You ought to come and present your selves own your selves solemnly in a way of a dedication to God It was implied in our Baptism which is therefore called 1 Pet. 3. 21. An answer of a good conscience towards God an answer upon Gods demands in his Covenant An answer supposeth a question God puts us to the question Will you be my people Will you serve me faithfully and do my will Then we ratifie it by Baptism Necessary duties must be done whatever comes of it as Abraham obeyed God not knowing whither he went 2. As this is your duty so whether you resolve or no you are already obliged by Gods command This actual resolution of entring into Covenant with God is only required as a means to strengthen us Natural relations enforce duty without consent a father is a father whether a child will own him in the quality of that relation yea or no. Gods right is valid whether you will consent or no. Actual consent or purpose in your heart doth not give God greater right but makes duty more explicite and active upon your own hearts We cannot make the bonds of duty stronger for Gods authority is greater than ours but we have a deeper sense when we own Gods authority by our own engagement 3. You have more cause to expect Gods assistance in this way of engaging your heart to him than in standing loose from God and neglect of his appointed means You know the promise is made Rev. 22. 17. To him that will let him take of the waters of life freely When there is a fixed bent of heart that comes from a secret impression of Gods grace which causeth this will in you when you have declared your will you have more reason to expect Gods concurrence 4. It is a foolish course to refuse to make the Covenant for fear of breaking it as if a Tradesman should neglect his calling forbear to set up because it is possible losses may come Make it then keep it in Gods strength Make it but remember your security lyeth in Gods Promises not in your own It is your duty to engage to God but as to the event you cannot say you can go through with it unless the Lord put in with his grace 2 Case The second Case is more obvious and usual viz. Whether we are to do duties in Case of deadness indisposition and straits of spirit The reason of doubting is because David seems to suspend his running upon Gods enlarging If thou wilt enlarge then I will run Answ. He suspends the event but not his duty He doth not say I will not stir unless thou enlarge my heart but if thou enlarge then I shall run The plea of weakness must not be used from the Doctrine of Gods concurrence to all acts of grace as a shift or turned into a plea for laziness The right use of this Doctrine is a constant dependence in a sense of our own weakness and hearty thanksgiving when we have received any command from God Now a form of thanksgiving is abused when it is made a plea for laziness To resolve upon a loose course and give over all is an absurd inference from this Doctrine it is as if a man should say my plowing and sowing unless God
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
considerations do shew us our need of understanding and that a Christian should be prudent not headstrong and precipitant like horse and mule that have no understanding Psal. 32. 9. But wise and knowing in all principles actions and circumstances that belong to his duty if he would honour his profession and not follow the bruitish motions of his own heart but Gods direction Now if we would have understanding we must 1. Attend upon the word that will make us wise to salvation wiser than our enemies than our teachers than the ancients Than enemies A man that consulteth not with flesh and blood but the word and rule of his duty will find plain honesty at length to be the best policy Than Teachers Because he contented not himself with the naked rules delivered by them but laboured with his conscience to make them profitable to himself Than Ancients or men of long study and experience That 's a costly wisdom when men have smarted often they learn by their own harms to be circumspect If there were no other way to be wise than by experience miserable were man for a long time and would be exposed to hazards and foul dangers before he could get it But now Scripture which is not the result of mens experience but God's wisdom is not such a long and expensive way 2. Use much meditation in debating matters between God and your souls Psal. 119. 99. I have more understanding than all my teachers for thy testimonies are my meditation And 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things 3. Prayer as David doth here ask it of God Desire him to remove that darkness of spirit which sin hath brought upon you that you may not govern your life by sense and passion but by his direction Job 32. 8. There is a spirit in man but the inspiration of the Almighty giveth understanding Man hath reason but to guide it to a spiritual use that is above his power The Psalmist complaineth of all natural men There is none that understandeth none that doth good to no one Psal. 14. 2. and Rom. 3. 11. There is none that understandeth there is none that seeketh after God Therefore 't is God must give understanding at first coversion Act. 16. 14. God opened the heart of Lydia and Acts 26. 18. To open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins c. by a fuller illumination Eph. 1. 17 18. That the God of our Lord Iesus Christ that father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him the eyes of your understanding being enlightned c otherwise we have not an heart to perceive nor eyes to see nor ears to hear Deut. 29. 4. Yet the Lord hath not given you an heart to perceive nor eyes to see nor ears to hear unto this day 2. The next thing that I shall observe is this That upon the supposition of this benefit he promiseth obedience I shall keep thy law Doct. They that have understanding given by God will keep his law 1. That 't is their duty and they ought so to do there is no question for all knowledg is given us in order to practice not to satisfie curiosity or feed pride or to get a fame and reputation with men of knowledg and understanding persons but to order our walk Col. 1. 9 10. For this cause we also since the day we heard it cease not to pray for you and to desire that you might be filled with the knowledg of his will in all wisdom and spiritual understanding That ye might walk worthy of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledg of God 2. That they will do so is also clear upon a twofold account 1. Because answerable to the discovery of good or evil in the understanding There is a prosecution and an aversation in the will for the will doth necessarily follow practicum dictamen the ultimate resolution of the judgment for 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a bruitish inclination but a rational appetite God hath appointed this course to nature therefore when the judgment cometh to such a conclusion as is set down in the 73 Psal. verse the last But it is good for me to draw near to God not only 't is good but 't is good for me the will yieldeth For conviction of the judgment is the ground of practice I know conviction and conversion differ and the one may be where the other is not But then 't is taken for a partial conviction the mind is not savingly enlightned and thorowly possessed with the truth and worth of heavenly things the most and greatest sort of men have but notions a weak and literal knowledg about spiritual things and that produceth nothing they do not live up to the truth which they know Others have besides the notion a naked approbation of things that are good Video meliora proboque Deteriora sequor They see better things and approve them in the abstract but this doth not come to a practicum dictamen 't is good and good for me all circumstances considered thus to do This is the fruit of spiritual evidence and demonstration which always is accompanied with power 1 Cor. 2. 4. Carnal men think it is better for them to keep as they are being blinded with their passions and lusts though they could wish things were otherwise with them But a godly man's judgment being savingly enlightned determineth 't is good 't is better 't is best for me 't is better to please God than men to look after heaven than the world c. There is a simple approbation of good things and a comparative approbation of them Simple approbation is when in the abstract notion we apprehend Christ and pardon of sins and heaven good but when compared with other things and considered in the frame of Christian doctrine or according to the terms upon which they may be had they are rejected Many approve things simply and in the first act of judgment but disallow them in the second when they consider them as invested with some difficult and unpleasing terms or compare them with pleasure and profit which they must forsake if they would obtain them as the young man in the Gospel esteemeth salvation as a thing worthy to be enquired into but is loth to let go his earthly possessions Mat. 19. 21 22. He would have these good things at an easie rate without mortifying the flesh or renouncing the world But a godly man that sets down and counteth the charges all circumstances considered resolves 't is good for me as Boaz liking the woman as well as her inheritance took them both which his kinsman refused Ruth 4. 9 10. He would have the inheritance without the woman They like Christ and his laws as well
grace to them is an argument why he will give more grace to them Two things will be here discussed 1. The necessity of the efficacious assistance of grace that we may walk worthy of God in all well-pleasing 2. How acceptable a frame of heart it is when we are once brought to delight in the ways of God Doct. 1. For the first That God from first to last doth make us to go in the path of his Commandments David was a renewed man a man that had gotten his heart into a good frame for he owneth his delight in the paths of Gods Commandments yet he begs for new strength and quickning Make me to go Lead or walk me Sept. First That at first conversion God maketh us go in the path of his Commandments that 's clear by Scripture for it is said Ephes. 2. 10. That we are his workmanship created in Christ Iesus unto good works which God hath before ordained that we should walk in them When we are renewed we are as it were created over again there is a power given us that we had not before to do this work Clearly the Apostle doth not speak there of the first Creation the end of our first Creation was to serve God but he speaks of supernatural renovation for he saith We are created in Christ Iesus There was a twofold Creation at first Ex nihilo ex inhabili materia either that which God created out of nothing or if out of pre-existent matter yet such as was wholly unfit and indisposed for those things that were to be made of it Now this latter suits with us We are created in Christ Iesus to good works that is we were altogether indisposed before to that which is good We have our natural powers but they are wholly vitiously inclined till the Lord worketh on us and infuseth a principle of new life till then we cannot do any thing that is spiritually good But when the Lord createth us anew he furnisheth us with an inward power and ability to do good What David prays for Make me to go in the way of thy commandments God promiseth Ezek. 36. 27. I will put my spirit within you and cause you to walk in my statutes God puts his spirit a new principle of grace When the Gospel is proposed to a man his will must be determined by something either by an object or a quality not by the proposal meerly of the object without for the Scripture shews there must be some work upon the heart some Divine quality infused within to incline and bend us to what is good Well then first there must be an infusion of the principles of grace In sinning there the mischief began with an act Adam sinned and that infected his nature But in grace the method is contrary the principle must be before the action God first sanctifieth our natures and then we act holily and this difference there is between acquired and infused habits Acquired habits follow action for frequent acts beget an habit as often swimming makes us expert in swimming and much writing expert in writing but gracious habits are infused and so preceed the act as a wheel runs round not to make it self round but because it is round Indeed there is a farther radication of grace by frequent acts as the means which God blesseth Now by this first work of grace we have three advantages 1. An inclination and tendency towards what is good As all natures imply a propensity to those things which agree to such a nature As sparks fly upward and a stone moves downward it 's their natural propensity so in the new nature there 's a new bent and tendency of heart which is to live unto God Gal. 2. 19. there 's an inclination towards God and holy things and therefore the Apostle presseth them by virtue of this grace received to act according to the tendency of the new nature Rom. 6. 13. Yield your selves unto God as those that are alive from the dead that 's his argument As soon as the life of grace is infused the soul bends towards God 2. A preparation of heart for holy actions There is a principle that will carry them to it These Vessels are fitted and prepared for their Master's use and are prepared unto every good work 2 Tim. 2. 21. they are fitted and rigged for all holy actions and employments Eph. 2. 10. Created unto good works which God hath prepared that we should walk in them He hath prepared them for us and us to them There is a sutableness in the new nature to what God requireth As every creature is furnished with power and faculties sutable to those operations that belong to them so when the Lord infuseth the principles of grace and works upon the heart we are suited to every good work so that we need not new faculties but new operations of grace to excite and move us A ship that 's rigged and fitted with sails ready for a voyage needs a Pilot to guide and steer it so we need influences of grace Therefore when the Spirit is shed upon us afterwards it is in another manner than upon the unregenerate The unregenerate are objects of grace but the renewed are instruments of grace he works upon the one but he works by the other 3. There is a power and an ability to do good works when we are renewed if otherwise one of God's most precious gifts would be in vain if we were altogether without strength That 's the description of carnal nature Rom. 5. 6. We were without strength therefore there is a power which must be improved not rested in Gal. 5. 25. If ye live in the spirit walk in the spirit There is an operation that accompanieth every life and if there be a life of grace there will be a walking And Col. 2. 6. As ye have received Christ so walk in him Grace received must not lye idle but be put forth into act Thus God creates and infuseth such divine qualities as may give us a tendency and preparation of heart and strength to do that which may be pleasing to him Secondly He vouchsafeth his quickning actuating assisting grace for the improving these principles infused that their operations may be carried forth with more success Ezek. 36. 27. I will put my spirit within you and cause you to walk in my statutes God gives not only life but the constant motion of that life Natural things do not act without his daily Providential influence and therefore it is said Prov. 20. 12. God gives the hearing ear and the seeing eye not only doth give the eye and ear the faculty but the act of hearing and act of seeing he concurs to that and therefore God concurs by his actual assistance sometimes in a more liberal and plentiful manner by the freer aids and assistances of his grace and sometimes more sparingly according to his own pleasure He doth not only give us the habits of grace he worketh all
our works for us Isa. 26. 12. Now this actual help is necessary 1. Partly to direct us Psal. 74. 24. Thou shalt guide me with thy counsel and afterward receive me to glory We need not only a principle within and a rule without but need also a guide Though we have grace in our hearts though we have the Law of God to direct us yet we need also a guide upon all occasions the Rule is the Scripture and the Guide is the Spirit of God 2. Partly to quicken and excite us by effectual motions The heart of man is very changeable and it is like the eye easily discomposed and put out of frame Deadness creeps upon us and we drive on heavily in the work of God Psal. 119. 37. Quicken thou me in thy way God doth renew the vigor of the life of grace upon all occasions 3. Partly to corroborate and strengthen that which we have received and make it encrease and grow in the soul and more firmly rooted there Eph. 3. 16. The Apostle prays That God would strengthen you with might by his spirit in the inner man the inward man the frame of grace that we have received needs to be strengthned encreased and be more deeply rooted in the soul. So 1 Pet. 5. 10. The God of all grace make you perfect stablish strengthen settle you Many words are used to shew how God is interested in maintaining and keeping a foot the grace he hath planted in the soul. 4. Partly in protecting and defending them against the incursions and assaults of the Devil The regenerate are not only escaped out of his clutches but appointed to be his Judges which an envious and proud spirit cannot endure therefore he maligneth assaulteth and besiegeth them with temptations daily therefore Christ prays Joh. 17. 11. Keep through thy own name those whom thou hast given me When a City is besieged fresh supplies are sent in they are not kept to their standing-provision so it is not the ordinary power of God that doth preserve and keep us from danger there 's new relief and fresh strength We are kept by the power of God through faith unto salvation 2 Pet. 1. 5. Now we experience the help we have from God partly by the change and frame of our heart when we are acted by him and when we are not When God by the impulsions of his grace doth quicken and awaken our hearts we are carried on with a great deal of earnestness and strength but at other times we seem to be much bound and have not those breathings from the Spirit of God to fill our sails and carry us on with the same life and strength Yea in the same duty how is a Christian up and down carried out sometimes with a great deal of zeal and warmth but if God withdraw that assistance before the duty be over how do the affections flag So that we are like the wards of a Lock kept up while the key is turned but fall again when the key is turned the other way While the work of grace is powerful we are kept in a warm and heavenly plight Thus as to duties we need spiritual relief Likewise in temptations when we are ready to fall into such a sin with great proneness of heart and the Lord quickens and excites us by his grace It is often with a Christian as with David Psal. 73. 2. My feet were almost gone my steps had well nigh slipt even carried away by the violence of Satan and importunate motions of our own lusts then the Lord gives grace to help in a time of need Heb. 4. 16. in the Original it is no more but this seasonable relief God vouchsafeth Object I but are we to do nothing when we are indisposed This case is often traversed in this Psalm 1. The Precept of God falls upon us as reasonable creatures and doth not consider whether we are disposed or indisposed and God's influence is not our rule but our help We are to stir up our selves the Lord complains Isa. 64. 7. There is none that stirreth up himself to take hold of me And Timothy is bid to stir up the gift of God which is in him 2 Tim. 1. 6. God's assistance will be best expected in a way of doing Up and be doing and the Lord will be with thee 2 Chron. When we stir up our selves and set our selves to the work in the conscience of our duty we can better expect God's help and assistance 2. In great distempers there may be some pause Elisha would not prophesie when he was under a passion of anger therefore he calls for a Minstrel to sing a Psalm 2 King 3. 13 14 15. and as he plaid upon an Instrument the Spirit of the Lord came upon him He was under a passion offended with the King of Israel therefore he would not prophesie until his spirit was composed Certainly we are not to run head-long upon duties in the midst of these distempers Sailing is more safely delayed in time of an extreme storm When the heart is put into some great disorder in a great storm of spirit the distemper should first be mourned for and prayed against The Reasons why that from first to last he must make us to go in the way of his Commandments 1. God keeps this power in his own hands that his grace might be all in all and 't is the glory of his actions always to set the crown upon graces head Not only those permanent and fixed habits which constitute the new man but those daily supplies without which the motions and operations of the spiritual life would be at a stand are for grace When the Lord reckons with his servants about the improvement of their talents he doth not say My industry but Lord thy pound Luke 19. 18. He puts all the honour upon grace So 1 Cor. 16. 10. Not I but the grace of God So Gal. 2. 20. I live yet not I but Christ liveth in me So that still they are giving the glory to grace Acts are more perfect than habits therefore if we had only the power from God and acts from our selves we should not give all to God That acts are more perfect than the power is clear it is more perfect to understand than to have a power to understand power is in order to the act and the end is more noble than the means 2. This is a very great encouragement to us to set upon the exercise of grace in the midst of weaknesses and several difficulties and temptations wherewith we are encompassed because God will enable and assist us he will not leave us to our standing strength but he concurs Phil. 2. 12 13. Work out your salvation with fear and trembling why for it is God that worketh in you to will and to do of his good pleasure When God will concur to the will and to the deed to both when we have wind and tide he is very lazy that will not take his
a greater portion of worldly things and that sets you upon carking and if you have not this you cannot see how you and yours can be provided for Cure this how by Gods Promises 1 Pet. 5. 7. Cast all your care upon him for he careth for you Cannot you trust God upon security of a Promise Cannot you go on in well doing when the Lord hath said I will never leave thee nor forsake thee Cure it by observing the usual course of Gods Providence God provides for the young Ravens he clothes the Lillies It is Christs argument will he be more kind to a Raven than a child Will he take more care of a flower than of a Son one that is in Covenant with him Cure it by holy maxims and considerations Remember all dependeth upon Gods blessing Luk. 12. 15. Take heed and beware of covetousness How should we do so For a mans life consisteth not in the abundance of the things which he possesseth Alas all is in Gods hand both being and well-being life and estate and all things else God can soon blast abundance and can relieve us in the deepest wants He can give you a sufficiency in your deep poverty 2 Cor. 8. 2. If you should go on carking and caring and feathering your nests God may take you off or set your nests on fire A little serves the turn to bring us to Heaven And when our desires are moderate God will not fail Prov. 16. 8. Better is a little with righteousness than great revenues without right 2. For discontent with your portion that you may not always be craving more meditate upon the baseness and vanity of worldly things They do but deceive us with a vain shew they cannot give us any true joy of heart or peace of Conscience or security against future evil they cannot give you health of body nor add one cubit to your stature nor one day to your lives now should we disquiet our selves for a vain shew shall there be such toil in getting such fear of losing when they are of no more use to us in the hour of death When you need strength and comfort most all these things will leave you shiftless helpless if they continue with you so long Nay reason thus the more estate the more danger the greater charge lyeth upon you Larger gates do but open to larger cares There is more duty more danger more snares more temptations When you have more you will be more difficultly saved It is a truth pronounced by the Lord of Truth That it is a hard matter for a rich man to enter into the Kingdom of Heaven It will be more hard to keep the flesh in order to guide our spirits aright in the ways of God If you must needs be coveting labouring and carking you are called to better things Ioh. 6. 27. Labour not for the meat which perisheth but for the meat which endureth unto everlasting life Covet the best gifts 1 Cor. 12. 31. Be as passionate for grace as others are for the world If once you were acquainted with these better things it would be so with you you would never leave the fair and fresh pastures of grace for the barren heath of the world If you did once tast the sweet of Heavenly things then let dogs scramble for bones and scraps you have hidden Manna to feed upon the sense of Gods love to look after hopes of everlasting glory wherewith to solace your souls If once you did tast of these everlasting riches you would do so 1 Tim. 6. 10 11. There are many that through the love of mony have erred from the faith and pierced themselves through with many sorrows But thou O man of God flee these things and follow after righteousness godliness faith love patience meekness Let the men of the world whose portion and happiness lyeth here scramble for these things but you that profess your selves Children of God follow after all the gifts and graces of the Spirit let that be your holy covetousness to increase in these things SERMON XLII PSAL. CXIX Vers. 37. Turn thou away mine Eyes from beholding Vanity and quicken thou me in thy way DAvid still continueth his requests to God for Grace and intituleth him to the whole Work He had prayed before that God would incline his Heart Now that he would Turn away his Eyes from beholding worldly Vanities In this Prayer there are two Branches the one concerneth Mortification the other Vivification 1. Turn away Then Quicken c. The first request is for the removing the Impediments of obedience the other for Addition of new degrees of Grace These two are fitly joyned for they have a natural Influence upon one another unless we turn away our Eyes from Vanity we shall soon contract a deadness of Heart Nothing causeth it so much as an inordinate liberty in carnal Vanities when our affections are alive to other things they are dead to God therefore the less we let loose our Hearts to these things the more lively and Chearful in the work of Obedience On the other side the more the Vigour of Grace is renewed and the Habits of it quickned into actual exercise the more is Sin mortified and Subdued Sin dieth and our Senses are restored to their proper use These two requests are fitly joyned Let us consider them asunder 1. Turn away mine Eyes from beholding Vanity There observe 1. The Object Vanity 2. The Faculty mine Eyes 3. The Act of Grace desired The removing of this Faculty from this Object 1. The Object Vanity Thereby is meant carnal and worldly Things worldly Pleasures worldly Honour worldly Profits all these are called Vanity because they have no solid happiness in them and do so easily fade and Perish Thus 't is said Prov. 31. 30. Favour is deceitful and Beauty is Vain The same is true of any other Transporting Object Vanity of Vanities all is Vanity Eccle. 1. 2. and Iob. 15. 31. Let not him that is deceived trust in Vanity for Vanity shall be his recompence Rom. 8. 20. The Creature is made Vanity By vanity there is understood the vain things of the World which do so often deceive us as to the happiness they promise 2. The Faculty is mentioned the Eye t is Imployed and commanded by the Heart But this inkindleth new Flames there and as it is set a work by it so it sets the Heart a work again It is the Instrument of increasing Sin in us 3. The act Turn away Our evil delight is too apt to fix it and become a Snare to us till God cureth both Heart and Sense by Grace He prayeth not from beholding it altogether but from beholding as a Snare Doct. It concerneth those that would walk with God to have their Eyes turned away from worldly things I shall give you the meaning in these Propositions 1. He that would be quickned carried out with Life and Vigour in the ways of God must first be Mortified dye unto Sin The
the Lord is the beginning of Wisdom the first in point of Order and it is the first thing when we begin to be wise to think of God to have awful thoughts of God it is a chief point of Wisdom the great thing that makes us wise to Salvation And it is added as an Argument of Prayer 1. Nehe. 11. O Lord let thine Ear be attentive to the Prayer of thy Servants who desire to fear thy Name The more any is given to the fear of God the more assurance they have of Gods Love and readiness to hear them at the throne of Grace The point is this Doct. That man is indeed Gods servant who is devoted to his fear There may be weaknesses and failings but for the main he is sway'd by the fear of God 1. What it is to fear God 2. Why this is a sure note of Gods servant because it removes all the lets of Obedience First what it is to fear God There is a servile and a filial fear A fear of Wrath which the worst may have Iames 2. 19. The Devils believe and tremble And a fear of offending which the best must have Prov. 28. 14. Blessed is he that feareth alway a reverend disposition of Heart towards God as our Soveraign Lord and Master yea as our Father in Jesus Christ. For the First of these 1. A fear of Wrath. Every fear of Wrath is not sinful it is a duty rather than a sin all Gods children are bound to have a tender sense of Gods wrath or displeasure against sin to make them awful and serious in the Spiritual Life as in Heb. 12. 27. Let us serve God with reverence and Godly fear Mark upon that account and consideration as He is a consuming fire that should have an influence upon our Godly fear And Mat. 10. 28. Fear not them that can but kill the Body but rather fear him which is able to destroy both Body and Soul in Hell The words do not only contain a description of the Person who ought to be feared but the ground and reason why he is to be feared and therefore it is not simply the fear of wrath that is sinful but it is the Servility and Slavishness of it Now what is the Servility and Slavishness of the fear of Wrath partly when our own smart and terror is feared more than the displeasing of God and they have a mind to sin but are affraid of Hell and it is fear accompanied with hatred Servil fear though it keep us from some sins as a Wolf may be scared from the Prey yet keeps its devouring Nature It is accompanied with hatred of God all that fear God they hate him and indeed they could wish there were no God none to call them to account they could wish he were not so Just and Holy as he is and so here lies the evil of it not so much as fear of Wrath for that is a Grace rightly conversant about its Object but as it tends to this hatred of God and partly too Servility lies in this as it makes us shy of God and run away from him rather than draw near to him as Adam ran into the Bushes to hide himself Holy fear is an awe of God upon the Soul but that keeps us in a holy Communion with him I will put my fear into their hearts and they shall not depart from me but that fear which makes us flye from God is slavish and partly as it hath torment and perplexity in it and so hindreth us in Gods service Fear hath Torment in it The fear of Wrath that is a Duty but Slavish Fear is such a fear of wrath which makes us hate God and shun his presence and afraid more of wronging our selves than wronging of God and such a fear that hath torment and perplexity in it that cannot serve God so chearfully 2. There is a filial fear a fear of Reverence This fear of God was in Christ as Mediator Isa. 11. 1. 2. Among other Graces there reckoned up which do belong to Iehovah the Branch to Christ Jesus this is one The fear of the Lord. Christ as Man had a reverend affection to his Father whom he served and this fear it continueth to all Eternity in the blessed Spirits that are in Heaven The Saints and Angels have this kind of fear a dread of the holy God and a reverent and awful respect to his Majesty It is an essential respect which passeth between the Creature and the Creator and can never be abolished Now this fear of Reverence consisteth in a high esteem of God of his Majesty Glory Power and in the sense and continual thoughts of his presence And then a loathness to sin against God or to offend in his sight to do any thing that is unseemly when God is a looker on What! can a man sin freely that lives in the sight of the holy God when he hath a deep sense of his Excellency imprinted in his heart This is that fear which is the note of Gods Servants Secondly This must needs be the note of Gods Servants because it is the great Principle that both hindreth us from sin and quickneth us to duty The fear of God is one of the radical and essential Graces which belongeth to a Christian. It is a mighty restraint from Sin The Beasts were made to serve men and how are they held in Subjection and Obedience to man The dread of you saith God shall be upon every Beast of the Earth Gen. 3. So we are made for the Service of God Now how are we kept in Subjection to God When the fear of God is upon our heart that will not suffer us freely to do any thing that is displeasing to God Exod. 20. 20. God is come to prove you that his fear may be before your faces that you sin not It is a great remedy against all Temptation of Gain and worldly Profit and temporal Convenience Look as that man that had a fear of the King upon his heart 2 Sam. 18. 12. Why didst thou not smite him to the ground saith Ioab and the man answered though I should receive a thousand Shekels yet would I not put forth mine hand against the Kings Son Just such a fear hath a child of God of his Heavenly King No though I should have never so much offered me to tempt me from my Duty No I dare not the Lord hath charged me to the contrary Or as when the Recabites were tempted to drink Wine Pots were brought before them to inflame their Appetite No we dare not These passages express the workings of heart in one that fears God though temptation be present and never so much convenience thereby yet how can they do this Wickedness and sin against God Use. It informeth us who are Gods Servants Those that have most of this fear of God planted in their hearts Nehemiah 7. 2. He was a faithful man and feared God above many And then that they express
in general may be applied to this Particular of Reproaches Now what is Gods aim and end in Afflictions in general to try purge and make white Dan. 11. 35. or as it is Deut. 8. 10. To humble thee and prove thee and do thee good at the latter end Let us take that Method here is Gods end First To humble thee Carnal men may shout at Rovers but many times we find our selves pricked at heart Slanders may revive the sense of guilt They may intend harm but you should receive good by this as by every affliction Plutarch in his excellent Treatise of profiting by a mans Enemies illustrates it by this comparison of Iason who had an Imposthume let out by the Dart of his Enemy They may fling Darts at random and intend harm but you shall get good by it Surely there is some special cause when the Lord permits this when Vollies of Reproaches shall follow one after another therefore he suffers others to judge you to awaken you to self-judging mind this and you will be no losers by Reproaches Well enter into your own hearts search them throughly see what it is God aims at whether there be any way of wickedness in you that hitherto you have not discovered and when you come to see this sink of sin then your enemies do but help to humble you Many times the voice of a Slanderer may do that which the voice of a Preacher cannot do And the truth is there is such a wantonness such a presumptuous headiness in the Professors of Religion that the Word cannot reclaim them they are so radicated in certain sins and therefore God will follow you with sharp Reproaches of his Enemies and doth at this time to call you to a more serious judging your selves to see your factious headyness which certainly doth predominate among Gods Professing People There are many sins to which this sharp kind of affliction is proper and therefore God gives out this grievous Dispensation to lay open his People to bitter Reproaches and Slanders I will tell you some of the sins My business is not now to state what is the great sin that God is Judging among his People but to help every one in particular to look to our selves for that I do not conceive to be so fit to be spoken here 1. Pride There is a twofold Pride Pride in mind which is called self-conceit and Pride in Affections which is called vain-glory Now there is no such effectual cure as Reproaches for either of these 1. To speak of the Pride in Mind Self-conceit We are very apt to be puft up for our doing and suffering for God poor empty Bladders are soon puft up and think our selves somebody if there be but a little self-denyal as Peter said Master we have left all and followed thee he was conceited of what he had left for Christ. What had he left a Net a Fisher-boat it was a great All indeed Mat. 19. 27. We are easily puffed up if we suffer a little for God and the Lord Intrencheth us in our Worldly Conveniencies for Self-conceit may grow out of Self-denyal Too too often we find it so Pride is a Sin that grows out of Mortification of other Sins it lives in us while we live in the Body therefore 1 Iohn 2. 16. it is called Pride of Life And some compare it to a shirt that Garment is last put off it is the most inward and nearest to the Soul and out of the Conquest of other sins there ariseth Pride Now if we have been too self-conceited the Lord will humble us either by permitting us to fall into such Scandals as may remember us of our Frailty and what unworthy weak Creatures we are in our selves sometimes by taking off the restraints of his Grace and of his Spirit and permitting us to fall Austin is bold in saying it is profitable for proud men to fall sometimes into open sin that they may know and understand themselves He speaks it upon the occasion of Peter when he was boasting of his own strength though all men leave thee yet will not I how foully did he fall I but at other times God useth a more merciful Dispensation for he doth not let his people fall into those grievous falls but upon great provocation But usually at other times he lets loose the tongues of virulent men to lessen us in our own Opinion and in the Opinion of the World Now how innocent soever we be of the Crimes charged upon us yet in all these cases we must look upward and inward Upward this is not without God he is at the end of causes he could blast these tongues and stay and stop them at his pleasure the Lord can keep us from the strife of tongues Psal. 31. 20. But now when he permits this his hand must be owned look upward Mic. 7. 9. I will bear the indignation of the Lord because I have sinned against him At such a time God spits in the faces of his People and puts us to shame and therefore we should look upward and see the hand of God in all this And look inward there you will see such a sink of sin as deserves this and much more and therefore a sense of our sinfulness in other things should make us more submissive to the Lords correcting hand we must see the hand of God for if we do not look to that we will be drawn to sin into reviling for reviling and exasperation for exasperation Many times our Graces do us as much hurt as our sins Self-conceit the Lord will mortify one way or other 2. For Vain-glory the other sort of Pride valuing Esteem too much and our Credit in the World and pleasing our selves in the Opinion others have of us We would usurp Gods Throne and Reign in the hearts of men therefore we are so touchy Having set a high value upon our selves we are troubled when others will not come up to our price Pride is one of the oldest Enemies that ever God had it was born in Heaven in the Breasts of the Fallen Angels but God tumbled them presently out of Heaven assoon as Pride got into the heart Now when his Children harbour it the Lord hath a quarrel with them and therefore for giving entertainment to Pride he will lay us low enough 2 Cor. 12. 7. Lest I should be exalted above measure there was given to me a thorn in the flesh the Messenger of Satan to buffet me There is a great deal of do what this thorn in the flesh is Some will have it to be some trouble or sickness Most probably so but it takes in many afflictive evils for verse 10. he mentioneth Reproaches Paul was too apt to be proud The Lord made him an eminent Instrument by his Faith he had abundance of Revelations But God will prick the Bladder he doth it with Thorns and he calls it his Infirmity Necessities Reproaches Infirmitie by that I mean some reigning sickness But
5. 6. Faith which worketh by Love Well this quickning that I may most sensibly demonstrate it depends upon these two things 1. The Vitality of Grace that depends upon the degree and measure of our Faith For to speak nothing as to the mystical use as it is a means of our Function of Life but to speak only now as to its moral use as it acts by the sight of invisible things keep Faith alive and all is alive in the Soul Heb. 11. 1. Faith is the evidence of things not seen it doth make things absent and things not seen to act as if they were present therefore it must needs be a very enlivening thing Without Faith our notions of God Christ Heaven and Hell are never practical and lively in operation for this is the evidence of things not seen and this convinceth us of all Spiritual and unseen things to make them have a force and operation upon the soul. We do but hear read and discourse litterally until Faith puts life into our apprehensions and thoughts of them For Faith will affect us as if we did see the invisible God and will put the same affections into us as if Christ were Crucified before our eyes Gal. 3. 1. What is the reason the Mistery of Redemption is a wild story to some lively to others Faith affects the heart as if he were crucified before our eyes and his Life dropt out from him by degrees So Faith makes us hug and embrace them as if we were in the midst of the Glory of the blessed ones Take it only in its moral use it is an enlivening thing And as Faith is kept up in any Vigour so the spiritual Lise is kept up 2. For Love When we have a fresh and warm Sense of the Love of God upon our Souls we are quickned to do for him answerable to such a Love and our Souls reasons What hath God done so great things for us in Christ and we do nothing for God again Then we see we cannot do any thing too much Love hath a law upon the Soul that stirs up lively and Zealous motions towards God 2 Cor. 5. 14. The love of Christ constraineth us 1 Ioh. 5. 3. His Commandements are not grievous Then every thing goes on Pleasantly and runs upon it's Wheels Secondly Why will they that long after Gods Precepts see a need of quickning 1. Because of the Diseases incident to the renewed Estate There 's a constant weakness by reason of in-dwelling Corruption The flesh lusteth against the Spirit Gall. 5. 17. They cannot serve God with that Purity and Liberty they desire Then there are frequent indispositions of Soul sometimes they feel a slowness and loathness and dulness in their Souls Good men may yet be slow of Heart to heavenly things Luk. 24. 25. Look as the Physitian saith weariness that comes of its own accord is a sign of some Disease upon us Laziness in Duty comes from a remiss Will Sometimes too they find great Deadness that they cannot follow their work so close and with that Life and Earnestness And sometimes they are in Bonds sometimes in Straits that they cannot enlarge and dilate themselves towards God Psal. 119. 32. When thou shalt enlarge my Heart I will run the ways of thy Commandments Now they that mind their work they will be Sensible of this and call upon God to quicken them David complains of the dulness and deadness of his Spirit but many do not but go on in a Cold track of Duties and rever regard the frame of their Hearts But now a good man observes the Temper of his Soul Most observe their Bodies but few their Souls If their body be ill at ease and out of order they Complain presently but Love waxeth Cold Zeal for God and delight in God abateth men grow weary in Well-doing grow flat have this remiss Will this Deadness and Slowness of soul in the love of God they can satisfie themselves in this Frame and Temper 2. Because too without this supervening and quickning Grace they can never serve God cheerfully nor do any thing to purpose in the Heavenly life our general work of Obedience goes on slowly Psal. 119. 88. Quicken me so shall I keep the Testimony of thy Mouth then I shall do good to purpose But Religion is an irksome thing when we are Dead-hearted For particular Duties it is not enough to Pray but it must be with Life Psal. 80. 18. Quicken us and we will call upon thy Name It is not enough to Hear but to hear with Life Mat. 13. 15. It is a judgment to be dull of hearing 3. As it is uncomfortable to themselves to Act without quickning Grace so it is a thing very hateful with God a cold luke-warm Temper Rev. 3. 16. I will spew thee out of my Mouth This dull and stupid Profession is contrary to God and hateful to God and such as content themselves with this dead Profession God will spew them out of his mouth And it is contrary to all the provision God hath made for us Christ is set up as a fountain of Grace in our nature Iohn 10. 10. I am come that they might have Life and that they might have it more abundantly The Lord hath justified us by his Grace sprinkled our Hearts that we might serve the living God serve him in a living manner for Titles given to God imply the qualification in hand Heb. 9. 14. and he hath sanctified us planted Grace in our Hearts on purpose to maintain the life given us that there might be a lively Hope And all hearing is for Life Isa. 55. 3. we come to lively Oracles that we may be quickned The joys of Heaven Redemption by Christ Hells Torments these Doctrines are all quickning truths And the Lord hath given his flesh not only to God for a sacrifice but to us for Food that we may live Iohn 6. 51. Therefore to be cold it is Odious to God Use 1. For Caution 1. Let us take heed we lose not quickning through our own default that we lose not this enlivening Grace We may lose it by any hainous Sin of ours for by grieving the Spirit we bring on deadness upon the Heart Psal. 51. 10 11 12. When David sinned hainously he begs the Lord to quicken him and restore his free Spirit and the joy of his Salvation The spirit is a tender thing Every hainous sin is as a wound in the Body which lets out the life Blood and so we contract a Deadness upon our selves 2. Take heed of immoderate Liberty or Vanities of the world or Pleasures of the flesh if you would not lose this quickning The Apostle tells us 1 Tim. 5 6. The woman that liveth in Pleasure is dead while she Liveth Pleasures have a strange infatuation they bring a brawn and deadness upon the Heart and hinder the Sprightliness of spiritual and Heavenly affections Psal. 119. 37. Turn away mine Eyes from beholding Vanity And quicken thou me
nothing but Mercy can help them out all deliverance is the fruit of Mercy pitying our misery but some Deliverance especially is the fruits of Mercy Pardoning our Sin I shall give you some special Cases both as to Danger and Sin 1. In all cases as to Danger it is Mercy which appears partly because Gods great Arguments to move him is the misery of his People it is his great Argument Deut. 32. 36. The Lord will repent for his People when he seeth that all their power is gone and none shut up and left no manner of defence but exposed as a Prey to those that have a mind to wrong them It is the only Argument Psal. 79. 8. Let thy tender Mercies speedily prevent us for we are brought very low Mercy relents towards a sinful People when they are a wasted People Partly because when there are no other means to help Mercy unexpectedly findeth out means for us We are at an utter loss in our selves God finds out means of Relief for us Psal. 57. 3. He shall send from Heaven and save me from the Reproach of him that would swallow me up Selah God shall send forth his Mercy and Truth When we want help on Earth Faith seeketh for help from Heaven and Mercy chuseth means for us when we cannot pitch upon any thing that may do us good In these cases doth Mercy discover it self as to danger 2. More eminently in special cases when their sins have evidently brought them into those streights Many afflictions are the strokes of Gods immediate hand or the common effects of his Providence permitting the Malice of men for our Tryal and Exercise but some are the proper effects of our own sins We run our selves into inconveniencies by our Folly and even then Mercy findeth a way of escape for us Two ways may our sin be said to bring our Trouble upon us Meritorie Effective 1. Meritoriè When some Judgment treadeth upon the heels of some foregoing sin and Provocation As David When he had offended in the matter of Uriah see Psal 3. Title A Psalm of David when he fled from Absalom his Son and the two first Verses Lord how are they encreased that trouble me many are they that rise up against me many there be that say of my Soul there is no help for him in God Selah David was deserted of his own Subjects chased from his Palace and Royal Seat by his own Son Absalom he had defiled Uriahs Wife secretly and his Wives were defiled in the face of all Israel and he driven to wander up and down for safety God will make all that behold the scandalous sins of his People see what it is to provoke him to Wrath. See how he complains ver 1. Lord how are they increased that trouble me many are they that rise up against me You shall find in 2 Sam. 15. 12. The People increased continually with Absolom A multitude against him and the rest durst not be for him their hearts were hovering And in another place 2 Sam. 17. 11. All Israel gathered to him from Dan to Bear-sheba In what a sorry plight was David when all was against him and the World thought God was against him for so it followeth verse 2. Many there be which say of my Soul there is no help for him in God Selah The World counted the case desperate and insulted over him now God hath left him but they mistook Fatherly Correction for vindicative Justice this was a sad condition but David goeth to God to fetch him off though he had drawn this Judgment upon himself yet he deals with him for Relief in such cases Mercy is seen That Pit must be very deep when the line of Grace doth not go to the bottom of it in the face of the Temptaion David maintaineth his confidence in God see verse 3. But thou O Lord art my Shield my Glory and the lifter up of my head God is counter-Comfort to all his troubles he was in danger God was his shield his Kingdom was at stake God was his Glory he was under sorrow and shame God would lift up his head to the unarmed a shield to the disgraced Glory to the dejected an incourager or the lifter up of his head thus when his case was thought desperate doth Mercy work for him 2. Effectivè When we our selves run into the snare and be holden with the cords of our own Vanity Prov. 5. 22. His own iniquities shall take tâ—… wicked himself and he shall be holden with the cords of his sins When we have been playing about the Cockatrice's hole and have brought mischief upon our selves Sometimes Gods Children have been guilty of this they have been the causes of their own Troubles as David when his unbelief drove him to Gath where he was in danger of his Life and escaped by his dissembling Psal. 34. entitled a Prayer of David when he changed his behaviour before Abimelech who drove him away and he departed And Iosiah put himself on a War against Pharaoh Necho and other such instances then if they be saved it is certainly Mercy 2. Again Observe It is not Mercy but Mercies the expression is Plural 1. To note the Plenty and Perfection of this Attribute in God God is very merciful to poor Creatures see in how many notions Gods mercy is represented to us a distinct consideration of them yieldeth an advantage in believing for though they express the same thing yet every notion begetteth a fresh thought by which Mercy is more taken abroad in the view of Conscience this is that pouring out Gods name spoken of Cant. 1. 3. Thy Name is as Oyntment poured forth Oyntment in the box doth not yield such a fragrancy as when it is poured out God hath Proclaimed his Name Exod. 34. 6. The Lord the Lord God Merciful and Gracious long suffering abundant in Goodness and Truth God hath given this description of himself and the Saints often take notice of it Psal. 103. 8. The Lord is merciful and gracious slow to Anger and of great kindness Joel 2. 13. Turn to the Lord your God for he is merciful and gracious slow to anger and of great kindness and repenteth him of the evil Ionah 4. 2. I knew that thou wert a gracious God slow to anger and of great kindness and in divers other places What doth the Spirit of God aim at in this express Enumeration and Accumulation of names of Mercy but to give us an help in Meditation and to inlarge our Apprehensions of Gods Mercy 1. The first Notion is Mercy which is an Attribute whereby God inclineth to favour them that are in Misery it is a Name God hath taken with respect to us the love of God first falleth upon himself God loveth himself but he is not merciful to himself Mercy respects Creatures in Misery Justice seeks a fit Object Mercy a fit Occasion Justice looketh to what is deserved Mercy to what is wanted and needed 2. The next Notion
in the Judgment in the outward case want of Liberty nothing falleth out without his Providence he seeth fit sometimes to exercise his People with unreasonable men for all have not Faith 2 Thes. 3. 2. that obstruct and hinder the course of the Gospel some that be like Elimas the Sorcerer enemies to all goodness Acts 8. 10. And this in Ecclesiâ constitutâ in the bosom of the Church where Orthodox Faith is professed where Magistrates be Christians and should be Nursing Fathers to the Church In Abrahams Family which Paul makes the Pattern of our Estate to the end of the World Gal. 4. 29. But as then he that was born after the slesh persecuted him that was born after the Spirit even so it is now these may prevail many times to the great discouragement of the faithful God may suffer it to be so for the punishing and trying of his People Acts 19. 9. But when divers were hardned and believed not but spake evil of that way before the multitude he departed from them and separated the Disciples disputing daily in the School of one Tyrannus Then as to the inward Case he may justly desert us in the time of Tryal when we should give a Testimony for him and take the word of Truth out of our mouths all these speeches Hide not thy commandments from me verse 19. Incline not mine heart to Covetousness Verse 26. And here take not thy Word out of my mouth and many such like relate to Gods Judicial Sentence in what he doth as a Judge upon our evil deserving he withdraweth his Grace and then we are delivered over to our own fears and baseness of Spirit Besides our own fault there is Judicial Tradition on Gods part which takes away the heart and courage of men Iob 12. 24. He taketh away the Heart of the chief of the people and causeth them to wander in a Wilderness where there is no way Now none can suspend Gods Sentence but God himself if he shut who can open therefore he is to be dealt with 2. God only can give us a remedy by his Grace and Power therefore our great business lyeth with him in regard of the power of his Providence by which he can remove rubs and oppositions 2 Thes. 3. 1. Pray for us that the word of God may have a free course 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it may run as Chariot wheels on smooth ground without rubs and oppositions There are many times Mountains in the way potent oppositions and strongly combined Interests that hinder the liberty of the Word but God can smooth them into a Plain Zack 4. 7. Who art thou O great Mountain before Zerubbabel Thou shalt become a Plain Opposition seemeth insuperable that great Mountain that obstructed the work of God was the Court of Persia instigated and set on by the Samaritan Faction a great Mountain indeed but as great as it is God can thresh it into Dust when it hindereth his Interest As to the inward Case it is God that giveth a Spirit of Courage and Fortitude and a mouth and wisdom which all the Adversaries shall not be able to gainsay or resist Luke 21. 15. He will give it us in that hour what we shall say so God encourageth Moses when he pleadeth his slowness of Speech Who hath made mans mouth or who maketh the Dumb or Deaf or the Seeing or the Blind have not 1 the Lord Exod. 4. 10 11. Whatever inclination of heart there be in the Creature it is God must give a Spirit and a Presence by the continual influence of his Grace he frees the heart from fears and ordereth the Tongue for the power of the Tongue is no more in our hands than the affections of the heart Prov. 16. 1. The preparations of the heart in man and the answer of the Tongue is from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the gift of God that we own him and his Truth Use 1. Let then every Person be dealing with God about this case every single private person for himself and for publick Persons the Prayers of others are necessary It is a common case wherein all are concerned Col. 4. 3. Praying for us that God would open to us a door of utterance to speak the Mystery of Christ. Eph. 6. 19. Pray for me that utterance may be given me that I may open my mouth boldly to make known the mystery of the Gospel They that are sensible of the weight of the Ministerial Charge and their own many infirmities and how much it concerns us to own all the Truths of God in their Season let us beg of God this boldness and set others a begging for us 1. Humbly confessing our ill deservings it is a sign God is angry when he suffereth his Gospel to be obstructed much more when the mouths of his Ministers are shut up that they shall not plead for his Interest and Truths It is a notable sign of his departure that he is not much concerned in the progress of the Gospel Gods raising spirits is an hopeful presage Oh therefore let us humble our selves before the Lord. 2. Earnestly For it is a Case that concerneth us deeply because upon our Tryal we should be strict and precise Phil. 1. 20. My Hope and Expectation is that in nothing I shall be ashamed but with all boldness own Christ It would be sad if the Gospel should suffer loss by us Alas What a torment to us will the thought of it be that we have dishonoured God and wronged Souls and strengthned the hands of the wicked Origen who had exhorted others to Martyrdom having himself bowed under the Persecution could never more open his mouth to Preach the Gospel though often requested to it only one day having taken for his Text Psal. 50. 16. Unto the Wicked he saith what hast thou to do to declare my Statutes or that thou shouldst take my Covenant in thy mouth he wept very much and could speak no more Oh therefore it is no slight thing 3. Deal with God believingly pray in Faith there are two Considerations in the Text which may fortify us 1. Because it is a Word of Truth 2. There are Judgments to be executed on the hinderers of the word of Truth 1. It is a word of Truth and that will prevail at length however it be obstructed for a time In the first publishing of the Gospel this was manifested when the whole World was conspired to shut the door against it 1 Cor. 6. 9. A great door and effectual is opened to me and there are many Adversaries A few Fishermen who had not the power of the long Sword yet it is spread far and near The Fathers often urged this Clemens Alexandrinus saith Propositam Graeciae Philosophiam si quivis Magistratus prohibuerit en statim perit nostram autem Doctrinam à prima usque ejus praedicatione prohibent Reges Duces Magistratus cum universis satellitibus illa tamen non flaccescit ut
us in Christ that keepeth us doing Rom. 12. 1. I beseech you by the mercies of God that you present your bodies a living sacrifice holy acceptable unto God which is your reasonable service And Tit. 2. 11 12. The grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world Thankfulness to God is the great Principle of Gospel-Obedience 2. Love thy commandments which I have loved 2 Cor. 5. 12 The love of Christ constraineth us Nothing holdeth up the hands in a constant obedience to God and performance of his Will so much as a thorough Love to God and his Ways Faith begets Love and Love Obedience These are the true Principles of all Christian Actions 6. This lifting up of the hands imports a right End Commanded Work must be done to commanded Ends else we lift up our hands to our own Work Now the true End is the Glory of God 1 Cor. 10. 32. Whether therefore ye eat or drink or whatsoever you do do all to the glory of God And Phil. 1. 11. Being filled with the fruits of righteousness which are by Christ Iesus unto the glory and praise of God God's Glory must be our main scope not any bye respect of our own Well then this is lifting up our hands to the commandments of God not doing one good Work but all and this with a serious Diligence in our ordinary Practice continuing therein with Patience whatever Oppositions we meet with and this out of Faith or a sincere belief of the Gospel and fervent Love and an unfeigned respect to God's Glory II. Why such a lifting up the hands or serious addressing our selves to our Duty is necessary My Answer shall be given in a fourfold respect God Ordinances Graces and the Christian who is to give an account of himself unto God 1. God Father Son and Holy Ghost Father as a Law-giver Son as a Redeemer and Head of the Renewed Estate Holy Ghost as our Sanctifier 1. God the Father who in the Mystery of Redemption is represented as our Law-giver and Sovereign Lord and will be not onely known and worshipped but served by a full and intire Obedience 1 Chron. 28. 9. And thou Solomon my son know the God of thy father and serve him with a perfect heart and a willing mind He hath given us a Law not to be trampled upon or despised but observed and kept and that not by fear or force but of a ready mind Though there be an after-provision of Grace for those that break his Law because of the frailty of the Creature yet if we presume upon that Indulgence and sin much that God may pardon much we may render our selves uncapable of that Grace For the more presumptuously wicked we are the less pleasing unto God The Governour of the World should not be affronted upon the pretence of a Remedy which the Gospel offered for this is to sin that Grace may abound than which wicked Imagination nothing is more contrary to Gospel-Grace Rom. 6. 1. What shall we say then shall we continue in sin that grace may abound God forbid To check this Conceit God deterreth Men from greater Sins as more difficult to be pardoned than less they shall not have so quick and easie a pardon of them as of others nay he deterreth Men from going on far in sin either as to the intensive increase or the continuance in time lest he cut them off and withdraw his Grace and pardon them not at all Therefore he biddeth them to call upon him while he is near Isa. 55. 6. Not to harden their hearts while it is called to day Heb. 3. 7 8. Therefore if we should onely consider God as our Lord and Law-giver we should earnestly betake our selves to Obedience 2. If we consider the Son as Redeemer and Head of the Renewed Estate he standeth upon Obedience Heb. 5. 9. He is the authour of eternal life to them that obey him As he hath taken the Commandments into his own hand he insisteth upon Practice if his People will enjoy his favour Iohn 15. 10. If ye keep my commandments ye shall abide in my love as I have kept my fathers commandments and abide in his love He hath imposed a yoke upon his Disciples and hath Service for them to do he being a Pattern and Mirrour of Obedience expects the like from his People He fully performed what was enjoyned him to do as the Surety of Believers and therefore expecteth we should be as faithful to him as he hath been to God So Iohn 14. 21. He that hath my commandments and keepeth them he it is that loveth me No love of Christ should encourage us to cast off Duty but continue it He taketh himself to be honoured when his People obey 2 Thess. 1. 11 12. Wherefore also we pray always for you that God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power that the name of our Lord Iesus Christ may be glorified in you The Work of Faith is Obedience and Christ is dishonoured and reproched when they disobey Luke 6. 46. Why call ye me Lord Lord and do not the things which I say 3. The Spirit is given to make Graces operative to flow forth Iohn 4. 14. Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up unto everlasting life And Iohn 7. 38. He that believeth on me out of his belly shall flow rivers of living water This spake he of his Spirit which they that believe in him should receive Therefore if we have an inward approbation of the Ways of God unless we lift up our hands we resist his Work 2. With respect to Ordinances They are all Means and Means are imperfect without their End Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of no use unless that other thing be accomplished for which they serve As he is a foolish Workman that contents himself with having Tools and never worketh for Tools are in order to Work and all the Means of Grace are in order to Practice We read hear meditate to understand our Duty Now if we never put it in practice we use Means to no end and purpose Hear and live Hear and do The Word layeth out Work for us it was not ordained for speculation onely but as a Rule of Duty to the Creatures therefore if we are to hear read meditate we must also lift up our hands 3. All Graces are imperfect till they end in Action for they were not given us for idle and useless Habits Knowledge to know meerly that we may know is Curiosity and idle Speculation So Psal. 111. 10. A good understanding have all they that do his commandments Jer. 22. 16. He judgeth the cause of the poor and the
Hope in him to be born out in his Work Now if God hath specially excited your Faith it is not a foolish Imagination or vain Expectation like as of them that dream it is God's Word you build upon and it is by a Faith of God's operation he raiseth it in us 2. The Prayer of Faith is the Voice of the Spirit and God heareth the Voice of the Spirit always who maketh requests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the will of God Rom. 8. 27. He that searcheth and trieth the hearts knoweth what is a groan of the spirit and what is a Fancy of our own what is a Confidence raised in us by the operation of his own Spirit For there may be a mistaken Faith seemingly built upon the Promises whenas it is indeed built upon our own Conceits Now God is not bound to make that Faith good But when we can appeal to the Searcher of Hearts that it is a Faith of his own working surely we may have confidence Now how shall we know that it is a Faith of God's raising 1. If the Promise be not mistaken and we do not presume of that absolutely which God onely hath promised conditionally and with the limitations of his own Glory and our good which are joyned to all Promises which concern the present Life In temporal things God exerciseth his Children with great uncertainties because he seeth it meet to prove our submission in these things for our Happiness lieth not in them Those things wherein our Happiness doth consist as Remission of Sins and Eternal Life are sure enough and that is encouragement to a gracious heart 2 Tim. 3. 18. God hath delivered me out of the mouth of the lion and will deliver me from every evil work In the Old Testament when God discovered less of Heaven he promised more of Earth but in the New Testament where Life and Immortality are brought to light we are told of many Tribulations in our passage yea the eminent Saints of the Old Testament that had a clearer view of things to come than others had were more exposed to the Calamities of the present Life because God thought the sight of Happiness to come sufficient to countervail their Troubles and if he would give them Rest in another World they might well endure the Inconveniencies of their Pilgrimage Heb. 11. 16. But now they desire a better countrey that is an heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a city The holy Patriarchs lest their Countrey flitted up and down upon this hope but to us Christians the case is clear Rom. 8. 18. For I râ—…on that the sufferings of this present life are not worthy to be compared with the glory that shall be revealed in us 2 Cor. 4. 17. For this light affliction that is but for a moment worketh for us a far more exceeding and eternal weight of glory 2. When the Qualification of the Person is not clear we must not absolutely promise our selves the Effect Ionah 3. 9. Who can tell whether God will turn away from his fierce anger that we perish not So Ioel 2. 14. Who knoweth if he will return and leave a blessing behind him In this Clause I put Believers who have sinned away their Peace and Assurance 2 Sam. 12. 22. Who can tell if God will be gracious unto me that the child may live He speaketh doubtfully Zeph. 2. 3. It may be ye shall be hid in the day of the Lords fierce anger Amos 5. 15. Hate the evil and love the good it may be the Lord God of hosts will be gracious to the remnant of Ioseph In such cases the Soul is divided between the expectation of Mercy and the sense of their own Deservings and can speak neither the pure Language of Faith nor the pure Language of Unbelief half Canaan half Ashdod There is a Twilight in Grace as well as in Nature God in these cases raiseth no other Confidence to heighten Mercy and try how we can venture upon God and refer our selves to his Will when we have any business for him to do for us Mat. 8. 2. Lord if thou wilt thou canst make me clean 2 Sam. 15. 25 26. And the king said to Zadok Carry back the ark of God into the city if I shall find favour in the eyes of the Lord he will bring me again and shew me both it and his habitation But if he thus say I have no delight in thee behold here am I let him do to me as seemeth good to him 3. In the Promises of Spiritual and Eternal Mercies when God's Conditions are performed by us we may be confident and must give glory to God in believing and being persuaded that he will fulfil them to us 2 Tim. 1. 12. I know whom I have believed and I am persuaded that he is able to keep that which I have committed unto him against that day Rom. 8. 38 39. For I am persuaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. I am persuaded there is no doubt The stronger our Confidence the better 2. When God raiseth in our Minds some particular express Hope as in some cases he may do to these things that are of a Temporal nature and are conditionally promised and where our Qualification is clear he will not disappoint us 2 Cor. 1. 12. Though the Promises of Temporal things have the limitation of the Cross implied in them and are to be understood in subordination to our Eternal Interest and God's Glory without which they would not be Mercies but Judgments yet his usual course is to save deliver and supply them here Psal. 9. 10. And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee And when God by his Spirit doth particularly incline his People to hope for Mercy from him he will not fail their Expectations Where the Qualification is uncertain yet the Faith of general Mercy wrastleth against Discouragements as in the case of the Woman of Canaan There is the Plea of a Dog and the Plea of a Child in grievous Temptations to fasten our selves upon God God will make good the Hope raised in them by his Spirit Use is for Direction what to do in all our Distresses Bodily and Spiritual Our Necessities should lead us to the Promise and the Promise to God 1. Be sure of your Qualification for David pleadeth here partly as a Servant of God and partly as a Believer First Remember thy word unto thy servant and then wherein thou hast caused me to hope There is a double Qualification with respect to the Precept of Subjection with respect to the Promise of Dependence The Precept is before the Promise They have right to
sheweth that we are all Strangers here for if here we do not live for ever and yet we have Souls that will live for ever there must be some other place to which we are tending The Body is dust in its Composition and Resolution Eccles. 12. 7. Then shall the Body return to the Earth as it was Nature may teach us so much but Faith that assureth us of the Resurrection of the Dead doth more bind this Consideration upon us We are Mortal and all things about us are liable to their Mortality and therefore here we must be still passing to another Place 2. Here we have no Rest Micah 2. 10. Arise and depart hence for this is not your Rest that is hereafter Heb. 4. 9. There remaineth therefore a Rest for the People of God Our Home we count the place of our Repose Now there is no Rest and Content in this World which is a place of Vanity Misery and Discomfort Yea to the Children of God there are stronger Motives than Crosses to drive them from the World daily Temptations and our often falling by them Crosses are grievous to all but Sin is more grievous to the Godly and nothing makes them more weary of the World then the constant indwelling and frequent outbreaking of Corruption and Sin Rom. 7. 24. Oh miserable Man that I am who shall deliver me from the body of this death The Apostle was exercised with many Crosses but this doth make him complain in the bitterness of his Soul not of his Misery but of his Corruption which he found continually rebelling against God Many complain of their Crosses that complain not of Sin to loath the World for Crosses alone is neither the Mark nor Work of Grace a Beast can forsake the place where he findeth neither Meat nor Rest but because we are sinning here whilst others are glorifying God this is the trouble of the Saints 3. They believe and look for a better Estate after this life is over 2 Cor. 5. 1. We know that if our earthly House of this Tabernacle were dissolved we have a building of God an House not made with hands eternal in the Heavens No Man can be a right Sojourner on Earth who doth not look for an abode in Heaven for that which doth most effectually draw off the heart of Man from this World is the Expectation of a far better State in the World to come 2 Cor. 4. 18. While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Heathens could call the World an Inn but they had onely glimmering Conceptions of another World A Christian that believeth it and looketh for it on God's Assurance he is onely the joyfull Stranger and the Pilgrim Common Sense will teach us the necessity of leaving this World but Faith can onely assure us of another they are Believers and Expectants of Heaven 4. They do not onely look for it but seek after it We reade of both looking and seeking Heb. 11. 14. They declare plainly that they seek a Country Heb. 13. 14. Here we have no continuing City but we seek one to come Seeking implyeth Diligence in the Use of Means all the Life of a Christian is nothing but the seeking after another Country every day advancing a step nearer to Heaven and therefore their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Conversation is said to be in Heaven Phil. 3. 20. This is their great business upon Earth to doe all to eternal Ends all other Works and Labours are but upon the bie and subordinate to this Their main care is to obtain this blessed Condition therefore they use Word Sacraments that they may grow in Grace Faith Repentance New obedience Every degree in Grace is another step towards Heaven Psal. 84. 4. Blessed is the man whose strength is in thee in whose hearts are the ways of them vers 6. They goe from strength to strength every one of them in Zion appeareth before God Some of the Sains are in Patria others in Via still bending homeward 5. Because they are so the Children of God are dealt with as Strangers Difference of scope and drift will procure alienation of Affection 1 Pet. 4. 4. Wherein they think it strange that you run not with them to the same excess of Riot speaking evil of you And Iohn 15. 19. If ye were of the world the world would love its own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Other cannot be expected but that the Servants of the Lord should be ill-rewarded and treated here not onely out of the Worlds Ignorance they know not our birth breeding expectations hope 1 Iohn 3. 2. Beloved now are we the Sons of God but it doth not yet appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is but Enmity as the different Carriage of the one puts a disgrace upon the course of Life which the other do affect the one fixeth their home here the other looketh for it elsewhere and the World is sensible this is an Excellency and therefore those that are at the bottom of the Hill envy and malign those that are a-top Use. Are we thus minded There are two sorts of men in the World the one is of the Devil and the other is of God for all men seek their Rest and Happiness on Earth or Rest in Heaven Naturally Men were all of the first Number for the Rational Soul without Grace accommodateth it self to the Interests of the Body but when sublimated and transformed by Grace the World cannot satisfy it and it can find nothing there which may finally quiet its desires for the new Life infused hath other aimes and tendencies As Saints are new born from Heaven so for Heaven and therefore the new Nature cannot satisfy it self in the injoyment of the Creature with the absence of God The Apostle saith while at home in the Body we are absent from the Lord 2 Cor. 5. 6 7. In this Life we are not capable of the glorious Presence of God it is not consistent with our Mortality And our being present with him in the Spirit is but a Tast that doth provoke rather then cloy the Appetite Rom. 8. 23. Our selves also which 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 These Tasts do but make us long for more they are sent down from Heaven to draw us up to that place of our Rest where this Glory and Blessedness is in fullness Now which sort are you of the City of God or under the Dominion of Sathan and the power of worldly Lusts 1. There are some that take up here and never consider whence they are nor whither they are
in a dark place 2 Pet. 1. 19. The love of the World will misleade us our own Reason will often leave us comfortless the Examples of the best are defective but the Word of God will give comfortable Direction to all that follow the direction of it under all their Crosses Confusions and Difficulties Psal. 119. 105. Thy word is a Light unto my feet and a Lanthorn to my paths Light is comfortable it is no small satisfaction that I am in God's way and have his Word for my Warrant 3. It propoundeth the Examples of their Country-men and sets forth their Heroical Acts and encourageth us to imitate their Fortitude and Self-denyal Heb. 6. 12. Be followers of them who through Faith and Patience inherit the Promises many things are to be done and suffered before we attain the end Now it is a great Comfort to trace the footsteps of the Saints all along in the Way in which we go Heb. 12. 1. Wherefore seeing we are compassed about with so great a cloud of Witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us If God did call us to walk in an untrodden Path it might be cumbersome and solitary now it is very obliging and encouraging to consider in what way they have been brought to Heaven before us 4. It hath many seasonable Cordials against fainting by the way Alas when we are in deep pressures our hearts are apt to sink but the Word assureth us that we shall have all things necessary for us that our Heavenly Father seeth what is best for us and that if we faithfully wait upon him our Afflictions and Rubs in the way shall be a means to bring us to our Journeys end 2 Cor. 4. 17. Our light Affliction that is but for a moment worketh for us a far more exceeding and eternal weight of Glory and that for the present our Tryals are not inconsistent with his Love 2. On the Believers part there are Reasons of this Comfort and Rejoycing 1. There needeth a spiritual Frame of heart for a carnal Man's Rejoycings and Relishes are suitable to the Constitution of his Mind Rom. 8. 5. They that are after the Flesh do mind the things of the Flesh and they that are after the Spirit the things of the Spirit It is an infallible Rule to the worlds End every one cannot say thy Statutes are my Songs no they must have other Solaces and a Man's temper is more discerned by his Solaces than by any thing else they that have not purged their Tast from the dreggs of Sense the trash of the Flesh-pots of Egypt will ever be pleasing to them in the heavenly Pilgrimage and being inveigled with the baits of the Flesh the Promises are like withered Flowers to them or as dry Chips it is the spiritual Heart that is refreshed with spiritual Songs 2. This Word must be received by Faith for it is Faith that enliveneth our Notions of things and maketh them work with us Heb. 11. 13. These all dyed in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims upon the Earth our Affections follow Perswasion 1 Pet. 1. 8. Whom having not seen we love in whom though now ye see him not yet believing ye rejoyce with Ioy unspeakable and full of Glory Rom. 15. 13. Now the God of Hope fill ye with all Ioy and Peace in believing 3. This Word must be improved by Reading Hearing but especially by Meditation and Singing 1. Meditation when it is sweet and lively stirreth this Joy Delight begets Meditation and Meditation begets Delight There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in moral as well as natural Things Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night And Psal. 119. 97. Oh how love I thy Law it is my Meditation day and night And vers 15 16. I will meditate in thy Precepts and have respect unto thy ways I will delight my self in thy Statutes I will not forget thy words These follow one another Affections are not excited but by deep and pondering thoughts 2. By singing Psalms we draw forth this Delight Col. 3. 16. Let the word of God dwell in you richly in all wisdome teaching and admonishing one another in Psalms and Hymns and spiritual Songs singing with grace in your hearts to the Lord. Eph. 5. 18 19. Be not drunk with wine wherein is excess but be filled with the Spirit speaking to your selves in Psalms and Hymns and spiritual Songs singing and making melody in your heart to the Lord. Drunkards when filled with the spirit of Wine sing wanton Songs and those who are filled with the wine of the Spirit will praise God with spiritual Songs This is a Duty of importance a delightfully way of being instructed by our Refreshment God would give us strength but this is neglected or cursorily performed by Christians We will complain of the want of a Spirit in Prayer we should do so in singing coldness in this holy Exercise argueth a deadness of Faith and a coldness in true Religion We should express our Joy this way 4. Above all this Comfort is found in ready Practice and Obedience There is a Comfort I confess in Speculation but not so deep and intimate as in Practice The one is but a Tast inviting to the other which giveth us a fuller draught The bare Contemplation and view of any concerning and weighty Truth is very ravishing to those that bend their minds to Knowledge Prov. 24. 13 14. My Son eate thou honey because it is good and the honey-comb which is sweet to thy tast So shall the knowledge of Wisdome be to thy Soul Every Truth is Objectum Intellectus much more divine Truth but now in Practice the Impression is doubled We get Comfort and joy raised in our Consciences our Lives and Light do not jarre we are at full quiet in our Minds apprehending our selves to be in God's way Psal. 119. 14. I have rejoyced in the way of thy Testimonies as much as in all Riches Use 1. To shew you that the People of God need not envy the Wicked for their Delights and Pleasures they have chaster and sweeter Delights God's Statutes are their Songs Where the Heart is spiritual they can find Delight enough in the Word both as their Charter and their Rule and need not turn aside â—…o vain Mirth a portion in the Promises will yield Pleasure enough vers 111. Thy Testimonies have I taken as an heritage for ever for they are the rejoycing of my heart 2. To reprove those that reckon these things a Burthen the holy talking of Heaven and Godliness maketh worldly Men ever heavy and out of humour it is not their Delight but it should not be so with the Children of God A Child of
God should onely be heavy when he displeases God but delight in all the Means that enable him to live to God 3. When we are sadned by the Evil of the present World let us make use of this remedy let us meditate on God's Statutes We shall find ease and refreshing by exercising our selves to know God in Christ. 4. To refute the vain conceit which possesseth the minds of Men that the way of Godliness is a gloomy way Assoon as a Man beginneth to think of Salvation or the change of his Life or the leaving of his Sins embracing the Service of God presently his Mind is haunted with this thought Seest thou not how those that serve God are melancholy afflicted sorrowfull never rejoyce more and wilt thou be one of them This is the Opinion of the World that they can never rejoyce nor be merry that serve God But certainly it is a vain conceit no men do more and more truly rejoyce than they which serve God Consult the Scriptures who have more leave shall I say or command to rejoyce Psal. 37. 4. Delight thy self also in the Lord and he shall give thee the desires of thine heart Phil. 4. 4. Rejoyce in the Lord always and again I say rejoyce Ask Reason who have more cause or matter to rejoyce than they that have provided against the fears or doubts of Conscience by reason of Sin what is more satisfactory to a Soul in doubts and fears than the knowledge of Pardon and Reconciliation with God For the satisfaction of the desires of Nature which carry us after Happiness who have a more powerfull Exciter of Joy than the Holy Ghost Acts 13. 52. The Disciples were filled with joy and with the Holy Ghost Who more qualified with Joy than those who have a clear right to the pardon of Sin and so can see all Miseries unstinged Rom. 5. 1 2 3. Therefore being justified by Faith we have peace with God through our Lord Iesus Christ by whom also we have access by Faith into this grace wherein we stand and rejoyce in hope of the glory of God And not onely so but we glory in Tribulation also How joyfull are those that see themselves prepared for everlasting Life 2 Cor. 5. 1. For we know that if our earthly Tabernacle be dissolved we have a building of God an house not made with hands eternal in the Heavens Yea when a Christian knoweth his Duty his Way is plain before him it is a mighty satisfaction Psal. 19. 8. The Statutes of the Lord are right rejoycing the heart Look into the Lives and Examples of the Saints who have more true Joy than they The Disciples esteem the Grace of the Gospel such a great Treasure that though they suffer Persecution for it they are filled with Joy Acts 8. 8. And there was great joy in that City 1 Thess. 1. 6. Having received the Word with much affliction and joy in the Holy Ghost 2 Cor. 7. 4. I am exceeding joyfull in all our Tribulation Preachers though with great hazard they perform their Office should be joyfull Acts 20. 24. Neither count I my Life dear unto my self so that I might finish my course with joy Phil. 2. 17 18. Tea and if I be offered for the sacrifice and service of your faith I joy and rejoice with you all for the same cause also do ye joy and rejoice with me The World will reply I know not what this spiritual Consolation meaneth it seemeth hard to relinquish that which I see that which I feel that which I taste for that which I see not and it may be shall never see Answ. 1. By Concession the joy of the Saints is the joy of Faith God is unseen Christ is within the Heavens great Hopes are to come 1 Pet. 1. 8. In whom though now ye see him not yet believing ye rejoice with joy unspeakable and full of glory 2 Cor. 5. 7. For we walk by Faith not by sight 2. Thus you see that the World cannot always rejoice in those things which they take to be the proper Objects of Joy they have alternative vicissitudes now rejoice now mourn nor can it be otherwise for they rejoice in things which cannot always last if they rejoice when their Worldly comforts increase they are sad when they wither if they rejoice when their Children are born they weep when they die but a Christian hath always his Songs for he must always rejoice in the Lord who is an eternal God Phil. 4. 4. Rejoice in the Lord always in Christ who hath obtained eternal Redemption for us Heb. 9. 12. in the Promises which give an eternal Influence Psal. 119. 111. Thy testimonies have I taken as an heritage for ever for they are the rejoicing of my heart The Flesh cannot afford you any thing so delightfull as a Christian hath the Word will hold good for ever 3. We cannot altogether say that a Christian doth rejoice in that which he cannot see for all that they see is their everlasting Father's Wealth 1 Cor. 3. ult All are yours for you are Christ's and Christ is God's If they look to Heaven they can rejoice and say Glory be to thee O Lord who hast prepared this for our everlasting Dwelling-place if they look to the Earth Glory be to thee O Lord who dost not leave us destitute in the House of our Pilgrimage if they consider their Afflictions they rejoice that God is not unmindfull of poor Creatures who are beneath his Anger as well as unworthy of his Love Iob 7. 17 18. What is man that thou shouldst magnifie him and that thou shouldst set thine heart upon him and that thou shouldst visit him every morning and try him every moment That God should trouble himself about us that we may not perish with the ungodly World The same Love that sendeth them Prosperity sendeth Adversity also which they find by the seasonableness of it SERMON LXI PSAL. CXIX 55. I have remembred thy Name O Lord in the Night and have kept thy Law WE often reade and sing David's Psalms but we have little of David's Spirit A Man's Imployment is as the Constitution of his Mind is for all things work according to their Nature A man addicted to God that is to say one who hath taken God for his Happiness his Word for his Rule his Spirit for his Guide and his Promises for his Encouragement his heart will always be working towards God Day and Night in the Day he will be studying God's Word in the Night if his sleep be interrupted he will be meditating on God's Name still entertaining his Soul with God The predominant Affection will certainly set the thoughts awork The Man of God had told us in the former Verse what was his chief Imployment in the Day-time and now he telleth us how his heart wrought in the Night Night and Day he was remembring God and his Duty to him In the Day the Statutes of God were his Solace and as
staineth the Pride of all created Glory Iob 4. 18. Behold he put no trust in his Servants and his Angels he charged with folly So that is a true Sight of God's Excellency that draweth off the Heart from the vain changeable and empty shadow of the Creature And God is not truly amiable to us till this effect be in some measure wrought in us 1 Iohn 2. 15. Love not the World neither the things that are in the World if any man love the World the Love of the Father is not in him so that our Love to God will be known by the decay of our Love to Earthly things 2. From Self A sight of God will best discover thy Self unto thy Self that in the Light of God's glorious Majesty thou mayst distinctly behold thine own vileness and misery Isaias when he saw God in Vision Isa. 6. 5. Then said I woe is me for I am undone because I am a man of unclean lips and I dwell in the midst of a people of unclean lips and mine eyes have seen the King the Lord of Hosts That is the use he made of this glorious Sight he knew doubtless something of this before but now is affected as if he had never seen it the Glory of God shining on him doth not lift him up in arrogancy and conceit of the knowledge of such profound Mysteries but he is more abased in himself this Light made him see his own Uncleanness So Iob 42. 5 6. I have heard of thee by the hearing of the ear but now mine eye seeth thee Therefore I abhor my self in dust and ashes As long as it was hearsay Iob thought himself something and might reflect upon himself and actions with a kind of complacency and delight but now he could not look upon himself with any patience Self-love maketh us loath other men's Sins more than our own and Self-love hindereth us from representing our selves to our selves in a true shape It is the mere speculative Knowledge of God and Science falsely so called that puffeth up but a true Knowledge of God breedeth self loathing 3. From Sin it draweth off the Heart This remembrance will represent filthiness as filthiness without a covering Sin is a deformity to God a contrariety to his Laws the purity and goodness of his Essence and Wisdome of his Laws yea an act of Rebellion and Disloyalty against his Sovereignty Sin still is greatned by the Consideration of God and a reflection upon his Nature as against his Authority Purity Goodness so there is Unkindness Disobedience and a Blot in it Well may the Apostle say 3 Ep. Iohn 11. He that doth evil hath not seen God 2. The Heart must be drawn unto God by Love Fear and Trust For unless we meditate upon God to this end Though we know God we do not glorify him as God Rom. 1. 21. till your Hearts be moved and inclined to love fear him and obey him His Being calls for it that we should seek after Communion with God who is such a Self-sufficient Alsufficient and eternal Being Whom would we own or whose Favour would we seek the Favour of poor Creatures who are now one thing now another or the Favour of God who can still say I am that I am What I was I am and I will be what I am Friends are changeable their affections dry up and they themselves die and their Favour and all their thoughts of doing us good perish There is no end of his Duration or Affection His Attributes call for Love his Power rendereth him the most desirable Friend and dreadfull Adversary What more dreadfull than Power that cannot be resisted Wisdome that none can be hid from and what more lovely than his Love Surely if we did study his Name his Promises and Threatnings it would have more Power with us How would we seek to him and submit to his blessed Will and depend on him as those that have nothing in our selves nor any thing else in the World had being without him we would then believe all opposite Powers to be nothing and wink out either the dreadfulness or loveliness of the Creature while the eye of our Souls is wholly taken up with the sight of God our Desires would be to him and our Delights in him and being deadned to the Creature would wholly cleave to him 3. Doctr. Those that have spiritual Affections will take all occasions to Remember God's Name In Adversity for their Comfort Isa. 26. 8 9. Yea in the way of thy Iudgments O Lord have we waited for thee The desire of our soul is to thy Name and to the remembrance of thee with my soul have I desired thee in the night yea with my spirit within me will I seek thee early Isa. 50. 10. Who is among you that feareth the Lord that obeyeth the voice of his Servant that walketh in darkness and hath no light let him trust in the Name of the Lord and stay upon his God In Prosperity for a Regulation and restraint to their Affections that they might not too freely run out on the Creature to the wrong of God It is said of the wicked Psal. 55. 19. Because they have no changes therefore they fear not God but God's Children remember him in their comforts Deut. 8. 10 11. When thou hast eaten and art full thou shalt bless the Lord thy God for the good Land which he hath given thee beware that thou forget not the Lord thy God so Ver. 18. Thou shalt remember the Lord thy God for he it is that giveth thee power to get wealth In Company they will be speaking of God Eph. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather giving of thanks Alone they will be thinking of God so that when they are alone they are not alone God is with them in their solitude Ioh. 16. 32. Behold the hour cometh yea is now come that ye shall be scattered every one to his own and shall leave me alone and yet I am not alone because the Father is with me By Day they redeem time God's Statutes are their Songs by Night when they cannot sleep when I awake I am still with thee Psal. 139. 18. Oh what an advantage it is to have the heart thus thronged with thoughts of God in the night when others sleep good men are awake with God 1. Observe this that which David speaketh of himself was a secret Duty Those Duties which we perform in secret and wherein we avoid the applause of men are most sincere and by them many times we obtain most blessing Matt. 6. 6. Thy Father which seeth in secret shall reward thee openly David was the same in secret that he was in the light Other Witnesses of our respect to God we need not than God himself it is enough that He seeth us and approveth us Our desire and scope should be to please him not to appear devout to men or be esteemed as such by them Therefore besides publick Ordinances we should give
that 's no fault of our Portion but the defect of our Capacity Though we have not that fulness that we shall have hereafter yet we have it initially Here we have the First-fruits have it virtually hope and look for it there is something begun in the Soul that will increase towards this Satisfaction certainly this is a Portion that can alone be possest with Content God is satisfied with himself and sufficient to his own Happiness therefore surely there is enough in him to fill the Creature That which fills an Ocean will fill a Bucket that which will fill a Gallon will fill a Pint those Revenues that will defray an Emperours Expences are enough for a Beggar or Poor man So when the Lord himself is satisfied with himself and it is his happiness to enjoy himself there needs no more there is enough in God to satisfy If our desires run out after other things they are desires not to be satisfied but to be mortified If we hunger after other Contentments they are like feverish desires not to be satisfied but to be abated in the Soul for he that fills all things hath enough to fill up our Hearts Sixthly Complacency and Delight That which a Man would take pleasure in there where he may have abundant matter of rejoycing and Delight this a Man would choose for his Portion Now in God he hath the truest and sincerest Delight This is matter of rejoycing as David saith Psal. 16. 7. The Lord is my Portion what then I have a goodly Heritage here 's that which will revive and refresh my Heart enough There is no rejoycing that is sincere but this As the Discomforts of the New Creature are more real than all other Discomforts and pierce deeper a wounded Spirit who can bear so the Joyes of the New Creature none goe so deep Psal. 4. 6. Thou hast put more gladness into my heart c. Others do but tickle the Senses a little refresh the outward Man please the more bruitish part but this the Heart And this is such a joy as can be better felt than uttered 2 Pet. 1. 8. It is unspeakable and none can know the strength and sweetness of it till it be felt a Stranger cannot conceive it doth not intermeddle with his joy Prov. 14. 10. One drop of this is more than an Ocean of carnal Pleasure When we have other things without God we can never be serious Take the merriest Blades in the World and dig them to the bottom still there is something of sadness and remorse that doth sowre all their Content Conscience is secretly repining and ready to imbitter their Joy Though men strive to bear it down yet it 's ever returning upon them therefore they cannot be truly chearfull The most jolly Sinners have their Pangs that take off the edge of their Bravery Carnal Rejoycing makes a great noise like Thorns under a Pot but it 's but a blaze and gone But this is a solid Joy and Comfort wherewith a Man may look death in the face with chearfulness and think of the World to come and not be sad Alas a little thing puts the merriest Sinner into the Stocks of Conscience He that makes it his business to adde one Pleasure to another and spend his days in vanity how soon is his Mirth removed Therefore if a Man would choose a Portion to have Joy at the higest Rate he should choose God for his Portion II. How comes a godly Man to look upon God under this Notion that no less will content him but God himself why he hath another apprehension and another manner of heart to close with him than carnal Men his Understanding is inlightned and his Heart inclined by Grace 1. He sees more into the worth of Spiritual and Heavenly Things He hath Faith which is the Evidence of things not seen of things that do not lie under the judgment of Sense and present Reason he can spy things under a Vail and his eyes are opened to see what is the Riches of the glory of his Inheritance in the Saints Eph. 1. 17 18. and therefore he is convinced of the fullness and sufficiency that is in God and the emptiness and straitness that is in the Creature God hath given him Counsel his Reins instruct him Psal. 16. 7. All by Nature are blind ignorant apt to dote upon the Creature but by Grace their eyes are opened that they have another manner of discerning that they do not see things onely by discourse but their Hearts are affected Others may discourse but they have not this divine Light and spiritual Understanding by which spiritual Things may be discerned as matters of Opinion they may but not as matters of Choice A carnal Man may argue out with Reason the Worth and Excellency of God but he hath not a refined Apprehension and perswasive Counsel which is in God's People 2. Their Hearts are inclined to choose him for their Portion They do not onely see an alluring worth in the Object but there 's an attracting Vertue by which the Heart is drawn in to God Iohn 6. 44. No man can come to me except the Father which hath sent me draw him The great Article of the Covenant of Grace is to take God for our God Now all the Articles of the New Covenant are not onely Precepts â—…ut Promises The conditions of the Covenant are conditions in the Covenant God gives what he requires And therefore as the great Article of the Covenant is to take God for our God so the great Blessing of the Covenant is to have a new Heart or a new placing of our Desires and Affections Sin lieth in a Conversion from God to the Creature Grace in turning us to God again The Change is mainly seen in fixing our chiefest Good and our last End God gives his People a Heart to close with him and accept of him as their Portion to fix upon him as their chiefest Good and their last End Use 1. To reprove them that do not take God for their Portion Godly Men must have God himself they prefer him above all and saving Grace above other Benefits Psal. 4. 6 7. There 's the dispositions of the Godly and the Carnal The many say who will shew us any good but Lord lift up the Light of thy Countenance upon us A carnal Man is for Good in common any Good but not for the Light of God's Countenance nothing will satisfy the Saints but the Light of God's Countenance they prefer him above his Gifts and among his Gifts they prefer saving Graces and renewing Mercies such as begin and confirm them in their Union with God in Christ. But carnal Men go no further than the World they choose not God but his Gifts and among these not the best but the common sort such as suite with the Appetite of the fleshly Nature and the more brutish part of these Riches Pleasures and Honours and these too not as coming from God but as
coming to them by chance They not onely say good in general but who will shew me c. As they look after uncertain Blessings so they look after an uncertain Authour as they fall out in the course of second Causes if they have these they bless their Hearts and content themselves To convince these Men of the baseness of their Choice and make them bethink themselves their Choice is part of their punishment There cannot be a greater Punishment than that they should have what they choose that they should be written in the Earth Ierem. 17. they shall have this and no more That God should say to them Silver and Gold you shall have but in this matter no Lot nor Portion Act. 8. Their Bellies shall be filled with hid Treasure they shall have gorgeous Apparel dainty Fare Substance enough to leave to their Babes but be deprived of Heaven It 's the greatest Misery that can be to be condemned to this kind of Happiness That we should thus degrade our selves and sit upon the Threshold when they might sit upon the Throne and lick onely the dust of his Footstool But wicked Men will not be sensible of this now but one day they shall of the Misery of this their foolish Choice at death usually Ier. 17. 11. At his latter end he shall be a fool Then his Heart will rave against him O Fool Mad-man that thou wert not as carefull to get the Favour of God as to get this worldly Pelf when he must goe into another World and he is launching out into the great gulph of Eternity And in Hell they will be sensible Luke 16. 25. Son remember that thou in thy life-time receivedst thy good things c. The Conscience of their foolish Choice is a part of their Torment when their Heart shall return upon them and say This was because thou wouldst look after temporal Things when Snares and Brimstone and an horrible Tempest is poured out upon them what Thoughts have they of their Portion when they are cast out with the Devil and demned Spirits Carnal Men think the difference between them and others will ever hold out when they glitter in the World O but the time is coming when Death will undeceive them And at the day of Judgment they will be sensible of it when they shall be refused as the Out-casts of the World and when the Saints shall have their Portion when the Lord shall take the Godly to himself receive them into his Bosome and welcome them to Heaven and call them to his Right hand and they shall be banished out of his presence with a goe ye cursed when they shall become the loathing of God the scorn of Angels and blessed Spirits when it shall be said as in Psal. 52. 7. Lo this is the man that made not God his strength but trusted in the abundance of his riches and strengthned himself in his wickedness O then how will Conscience return upon the wretchedness and folly of their Hearts and be exercised upon it this will vex and gaul them in Hell with anxious thoughts of it to all Eternity As by the fire that never shall be quenched is signified the Wrath of God so by the Worm that never dies the violent working of Conscience upon the folly of choosing perishing Vanities Use 2. It exhorts us to this necessary Duty to choose God for our Portion It is not a slight thing but that upon which your eternal Happiness doth depend it 's the fundamental Article of the Covenant of Grace and the Question God puts you to is whether you will choose him for your Portion therefore he begins the Commandments with this Thou shalt have no other Gods before me God is not your God unless he be set uppermost in your Souls he cannot be your Portion unless he be your chiefest Good There is no possibility of entring into Covenaâ—…t with God unless you subscribe to this main Article Again as 't is a very necessary Work so 't is an Evidence and Fruit of God's Election if a Man would come to know the Thoughts of God concerning him before all the World what his Destiny is God's Election or Choosing of you is manifested by your Election or your choosing of God for all God's Works leave an Impression upon the Creature he chooseth us that we might choose him I will say you are my People and you shall say I am your God Again you must have something for your Portion There 's no Man hath a sufficiency in himself The Soul is like a Spunge always thirsting and seeking of something from without to be filled a Chaos of Desires Man was made to live in dependance Now of all Portions in the World there is none worth the having but God himself nothing else can make you compleatly blessed and satisfy all the Necessities and all the Capacities of Soul and Body When you have outward things what have you for your Conscience If these things could fill up your Affections they bear no proportion with Conscience your Sore will run upon you and your inward Griefs will not be cured But this is such a Portion that besides internal Grace there shall be a competent measure of outward things God will provide for you Psal. 23. 1. The Lord is my Shepherd what then I shall not want This Interest will give you temporal Things and the Comforts of this Life so that you have the Fountain of all other Mercies While others do but drink of the Streams and of Streams where they are muddy where they partake of the Soile through which they run you goe to the clear Fountain Alas others do but pluck the Leaves and Flowers but you have the Fruits and very Root it self the perpetual Fountain and Well-spring of Comfort and Root of all the blessedness the Heart can wish for Again all other Comforts grow upon this Interest and when all other things are lost this can supply you again All worldly Things when we have them yet they have not a Root but you have the Root so that when other things faile this will yield you all manner of Supplies Yea this is that which seasons and makes all other things comfortable when we have them and the Love of God with them This Man of God had a Kingdom and a great deale of Wealth he was a Victorious King as we may see by his Offering 1 Chron. 29. what Cart-loads of Gold and Silver he offers to God yet in the midst of all this fulness he saith Thou art my Portion Other Portions may turn to a Man's hurt as they are occasions of Sin as they expose to Envy and Danger many a man is undone both here and hereafter by making the Creature his Portion but never any man was undone by making God his Portion It was the end of our Creation God passing by all other Creatures set his Heart upon Man He made all things for Man and Man for himself All other things were
not so doth our hardness of Heart increase they that were ministerially stirred when they pull away the Shoulder their Hearts grow like an Adamant Stone Zech. 7. 11 12. But they refused to hearken and pulled away the Shoulder and stopped their Ears that they should not hear Tea they made their hearts as an Adamant Stone lest they should hear the Law and the words which the Lord of Hosts hath sent in his Spirit by the former Prophets therefore came a great wrath from the Lord of Hosts When the Spirit is in a way of striving Gen. 6. 3. When you are any way affected if resistance be continued he withdraws When Men blunt the edge of Conscience deaden their Affections they lose all feeling 2 Pet. 2. 20. 21. For if after they have escaped the pollutions of the World through the knowledg of the Lord and Saviour Iesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning For it had been better for them not to have known the way of Righteousness then after they have known it to turn from the holy commandment delivered unto them They sin against former knowledge Experience and sense of the Truth As their Light is so their resisting causeth Hardness and all the sensible work comes to nothing but that is not all it turneth to loss it maketh it more difficult than it was before in regard of us it maketh us more careless when we had some stirring in our Consciences before we healed it slightly and we think to do so again 2. You will provoke God to use a rougher Dispensation when the perswasions of the Word and the strivings of the Spirit cannot bring you to Repentance They will not be won by Arguments God teacheth them by Blows as Gideon did the Men of Succoth by Briers and Thorns therefore they shall shortly find themselves so involved in the fruit of their Sins as they shall not look off from it their guilt shall lay hold of them at every hand Hos. 7. 2. They consider not in their hearts that I remember all their Sins now their doings have beset them round about We should be much with our Hearts considering our Case how it is with us God useth not the Rod till forced to it He doth not willingly grieve nor afflict the children of men Lament 3. 33. When milder means work but half a cure the rest is supplied by some pressing Judgments his Work is stopped and therefore he promotes it this way 3. It is a sign your Consideration is not serious when you are off and on and it produceth no good effect in the Soul A Plaister may be Sovereign but when you are still pulling it off and putting it on it does no good Light Thoughts work not when they are deep and ponderous then they leave a durable Impression Still it is remember and turn Psal. 22. 27. All the ends of the world shall remember and turn unto the Lord bethink and repent 1 Kings 8. 47. If they shall bethink themselves in the land whither they are carried captives and repent search and try and turn unto the Lord. Some are semper victuri always considering about to live but you must once resolve kindly Convictions will not die nor let the convinced Sinner alone till they appear in the fruits of Obedience 4. The Devil hath his Purposes Matth. 13. 19. The wicked one catcheth away that which was sown in his heart he watcheth troubled Sinners that the work may die away Use 1. To reprove us 1. For nor considering our wayes When did you ever goe aside and seriously debate with your selves about your turning to God Did you ever lay it to your Hearts how matters stand between you and God There are certain Seasons when God calleth you to it and that is 1. When the Doctrine of Life and the way of Salvation hath been represented unto you with evidence and power and you have felt some stirring and trouble in your Consciences did you goe home and say Rom. 8. 31. What shall we then say to these things God hath spoken to me this day now shall all this be lost and come to nothing Heb. 2. 3. How shall I escape if I neglect so great Salvation Now I am called to minde Christ and Salvation more if I should give no heed to these things or onely give them the hearing for the present oh what will become of me There is a special Providence in every message Warning Offer or Instruction by the Word Acts 13. 26. To you is this Word of Salvation sent he doth not say we brought it but God sent it as some message of God for your tryall Do we think of these things which we have heard and learned 2. When God appeareth against you in a course of Judgments cutting off one comfort after another now taking away a Child then blasting the Estate Now consider your wayes Eccl. 7. 14. In the day of adversity consider then is the Duty in Season Affliction doth not rise out of the dust God hath some end in these Providences and what is his end but to make me mindfull of my Duty to him See for what end these things come and to what issue they tend that we may hear the Rod and know the meaning of the Providence If you do not consider God will make you consider before he hath done with you Ier. 23. 20. The anger of the Lord shall not return till he hath performed all the thoughts of his Heart And then you shall consider it perfectly God will follow blow after blow till we do consider his minde and purpose Ier. 30. 24. The fierce anger of the Lord shall not return untill he hath done it and untill he hath performed the intents of his Heart 2. To reprove us for not taking this advantage When we are set a thinking of our ways we have many thoughts and sensible stirrings but they come to nothing because we do not follow it close you think and have some workings of Conscience but do they end in a fixed purpose Some break through all as Saul forces himself 1 Sam. 13. 12. Break through all restraints of Conscience Foelix had his qualme but he puts it off to another Season Oh consider these things will one day be a Witness against you the sensible workings upon your Hearts by the word and rod. Use 2. Is to stir us up-to this Work serious consideration in order to sound Conversion 1. Be frequent in it if daily you called your selves to an account all acts of Grace would thrive the better Seneca of Sextius quid hodie malum sanasti cui vitio obstitisti You have God's example in reviewing every days work and in dealing with Adam before he slept The Man that was unclean was to wash his cloaths at Even-tide 2. Seriously set your self to it Deuter. 32. 46. Set your Hearts unto all the Words which I testifie among you this day It is a
Prayers should be mingled with a thankful sense and acknowledgment of his mercies Psal. 4. 6. In every thing let your requests and supplications be made known with thanksgiving Do not come onely in a complaining way Col. 4. 2. Continue in Prayer and watch in the same with Thanksgiving They are not holy requests unless we acknowledge what he hath done for us as well as desire him to do more Nothing more usual than to come in our necessities to seek help but we do not return when we have received help and relief to give thanks When our turn is served we neglect God Wants urge us more than Blessings our Interest swayeth us more than Duty As a dog swalloweth every bit that is cast to him and still looketh for more We swallow whatever the bounty of God casteth out to us without thanks and when we need again we would have more and though warm in Petitions yet cold rare unfrequent in gratulations It is not onely against Scripture but against Nature Ethnicks abhor the ungrateful that were still receiving but forgetting to give thanks It is against justice to seek help of God and when we have it to make no more mention of God than if we had it from our selves It is against Truth we make many promises in our affliction but forget all when well at ease 3. God either takes away or blasts the Mercies which we are not thankful for Sometimes he taketh them from us Hos. 2. 8 9. I will take away my Corn in the time thereof and my Wine in the season thereof and I will recover my Wool and Flax why She doth not know that I gave her Corn and Wine and Oyl and gave her Silver and Gold Where his kindness is not taken notice of nor his hand seen and acknowledged he will take his benefits to himself again We know not the value of Mercies so much by their worth as by their want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A thing too near the eye cannot be seen God must set things at a distance to make us value them If he take them not away yet many times he blasts them as to their natural use Mal. 2. 2. And if you will not hear and if you will not lay it to heart to give glory to my name saith the Lord of Hâ—…sts I will even send a curse upon you and I will curse your blessings yea I have cursed them already because you do not lay it to heart The Creature is a deaf-nut when we come to crack it we have not the natural blessing as to health strength and chearfulness Acts 14. 17. or if Food yet not gladness of heart with it Or we have not the sanctified use it is not a mercy that leadeth us to God A thing is sanctified when it is à bono in bonum if it cometh from God and leadeth us to God 1 Cor. 3. 22 23. All things are yours whether Paul or Apollo or Cephas or the World or Life or Death or things present or things to come all are yours for you are Christs and Christ is Gods You have a covenant right an holy use 4. Bless him for favours received and you shall have more Thanksgiving is the kindly way of Petitioning and the more thankful for Mercies the more they are increased upon us Vapours drawn up from the Earth return in showrs to the Earth again The Sea poureth out its fulness into the Rivers and all Rivers return into the Sea from whence they came Psal. 67. 5 6. Let the People praise thee O God yea let all the People praise thee Then shall the Earth yield her increase and God even our own God shall bless us When Springs lye low we pour a little water into the Pump not to enrich the Fountain but to bring up more for our selves It is not onely true of outward increase but of Spiritual also Col. 2. 7. Be ye rooted in the Faith and abound therein with thanksgiving If we give thanks for so much Grace as we have already received it is the way to increase our store We thrive no more get no more victory over our corruptions because we do no more give thanks 5. When God's common Mercies are well observed or well improved it fits us for acts of more special kindness In the story of the Lepers Luke 17. 19. thy Faith hath made thee whole he met not onely with a bodily cure but a Soul cure Luke 16. 11. If therefore ye have not been faithful in the unrighteous Mammon who will commit to your trust the true riches When we suspect a vessel leaketh we try it with Water before we fill it with Wine You are upon your tryal be thankful for less God will give you more Means or Directions 1. Heighten all the Mercies you have by all the circumstances necessary to be considered by the nature and kind of them spiritual Eternal Blessings first the greatest Mercies deserve greatest acknowledgment Eph. 1. 3. Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ Christs Spirit Pardon of sins Heaven the way of Salvation known accepted and the things of the World as subordinate helps Luke 10. 20. Notwithstanding in this rejoyce not that the Spirits are subject to you but rather rejoyce because your names are written in Heaven Then consider your sense in the want of Mercies what high thoughts had you then of them The Mercies are the same when you have them and when you want them onely your apprehensions are greater if affectionately begg'd they must be affectionately acknowledged else you are a Hypocrite either in the supplication or gratulation Consider the Person giving God so high and glorious A small remembrance from a great Prince no way obliged no way needing me to whom I can be no way profitable a small kindness melts us a gift of a few pounds a little parcel of land Do I court him and observe him There is less reason why God should abase himself to look upon us or concern himself in us Psal. 113. 6. He humbleth himself to behold the things that are in Heaven and in the Earth We have all things from him Consider the Person receiving so unworthy Gen. 32. 10. I am not worthy of the least of all the mercies and of all the truth which thou hast shewed unto thy servant 2 Sam. 7. 19. Who am I O Lord God and what is my house that thou hast brought me hitherto Consider the season in our greatest extremity is Gods opportunity Gen. 22. 14. In the mount of the Lord it shall be seen when the knife was at the throat of his Son 2 Cor. 1. 9 10. We had the sentence of death in our selves that we should not trust in our selves but in God which raised the dead who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us Consider the end and
right and that thou in faithfulness hast afflicted me or good eternal 2 Cor. 4. 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Use 1. For Information That God's Righteous Judgments are matter of Praise and Thanksgiving an Angel is brought in speaking Revel 16. 5. Thou art righteous O Lord which art and wast and shalt be because thou hast judged thus Indeed the formal object of Thanksgiving and Praise is some benefit Psalm 135. 3. Praise the Lord for the Lord is good We praise God for his Judgments because they are just and right we praise God for his Mercies not onely because they are just and equal but comfortable and beneficial to us and so a double ground of Thanksgiving Use 2. For Reproof That we make more noise of a little trouble than we do of a thousand Benefits that remain with us We fret and complain and manifest the impatiency of the Flesh like a great Machine or Carriage if one Pin be out of order all stoppeth or one Member hurt though all the rest of the Body be sound or as Haman the favours of a great King pleasures of a luxurious Court all this availeth him nothing as long as Mordecai was in the gate Esther 5. 13. notwithstanding his Riches Honours multitude of Children great Offices this damped all his joy Mal. 1. 2. I have loved you saith the Lord yet ye say wherein hast thou loved us non quod habet numerat c. Oh let us check this complaining Spirit let us consider what is left not what God hath taken away what we may or shall have not what we now want what God is and will be to his People though we see little or nothing in the Creature 3 Doct. That an heart deeply affected with God's Providence will take all occasions to praise and give thanks 1. It is certain that our whole Life should be a real expression of Thankfulness to God The Life of a Christian is a life of Love and Praise an Hymn to God 1 Pet. 2. 9. But ye are a chosen Generation a royal Priesthood an holy Nation a peculiar People that ye should shew forth the praises of him who hath called you out of darkness into his marvellous Light Christianity is a Confession the visible acting of Godliness is a part of this Confession we are all saved as Confessors or Martyrs Now the Confession is made both in Word and Deed. 2. There are special occasions of Thanksgiving and Praise to God as the Apostle bids Timothy preach 2 Tim. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in season out of season meaning thereby that he should not onely take ordinary occasions but extraordinary he should make an opportunity where he found none So we should press Christians to praise God not onely in solemn Duties when the Saints meet together to praise but extraordinarily redeem time for this blessed Work yea interrupt our lawfull sleep and repose to find frequent vacancies for so necessary a Duty as the lauding and magnifying of God's Mercy 3. As for rising up at Midnight we can neither enforce it as a Duty upon you nor yet can we condemn it 'T was an act of heroical Zeal in David who imployed his time waking to the honour of God which others spent in sleeping and we reade that Paul and Silas sang praises at midnight Acts 16. 25. though then in the Stocks and they had been scourged the day before And it is said Iob 25. 10. None saith where is God my maker who giveth songs in the night that is giveth matter of praise if we wake in the night And David saith elsewhere Psalm 42. 8. The Lord will command his loving kindness in the day time and in the night his song shall be with me day and night he would be filled with a sense of Gods Love and with Songs of Praise Therefore we cannot condemn this but must highly commend it Let men praise God at any time and the more they deny themselves to doe it the more commendable is the Action yet we cannot enforce it upon you as a necessary Duty as the Papists build their nocturnal Devotions upon it That which we disprove in them is that those Hours instituted by men they make necessary that they direct their Prayers to Saints and Angels which should onely be to God that they mingle them with superstitious Ceremonies and Observances that they pray and sing in an unknown Tongue without Devotion appropriating it to a certain sort of men to Clerks for their gain with an opinion of merit The Primitive Christians had their Hymnos antelucanos but in Persecution their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clem. Alex. but what is this to superstitious night services 4. Though we cannot enforce the particular observance upon you yet there are many notable Lessons to be drawn from David's practice 1. The ardency of his Devotion or his earnest desire to praise God at midnight then when sleep doth most invade us then he would rise up His Heart was so set upon the praising of God and the sense of his righteous Providence did so affect him and urge him or excite him to this duty that he would not onely imploy himself in this work in the day time and so shew his love to God but he would rise out of his bed to worship God and celebrate his Praise That which hindreth the sleep of ordinary men is either the cares of this world the impatient resentment of injuries or the sting of an evil Consciencâ—… these keep others waking but David was awaked by a desire to praise God no hour is unseasonable to a gracious heart he is expressing his affection to God when others take their rest Thus we read of our Lord Christ that he spent whole nights in Prayer Luke 16. 12. It is said of the glorified Saints in Heaven that they praise God continually Rev. 7. 15. They are before the Throne of God and serve him day and night in his Temple and he that sitteth on the Throne shall dwell among them Now holy men though much hindered by their bodily necessities yet they will come as near as present frailty will permit we often times beg in the day with some fervency of Prayer and Praise but we faint ere even 2. His sincerity seen in his secrecy David would profess his faith in God when he had no witness by him at midnight then no hazard of ostentation It was a secret chearfulness and delighting in God when alone he could have no respect to the applause of men but onely to approve himself to God who seeth in secret See Christ's direction Matth. 6. 6. But thou when thou prayest enter into thy closet and when thou hast shut thy door pray to thy Father which is in secret and thy Father which seeth in secret shall reward thee openly his own practice Mark 1. 35. Rising early in the morning he
instance of Self-denial why so carefull to serve and glorifie God Rom. 14. 8. For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords they have given up themselves to be employed at his Command 2. Him they serve How do they serve him 1. They must serve God with the Spirit as well as the Body Rom. 1. 9. God is my Witness whom I serve with my Spirit in the Gospel of his Son So Phil 3. 3. We are the Circumcision which worship God in the Spirit Rom. 12. 11. Fervent in Spirit serving the Lord. Rom. 7. 6. That we should serve in newness of Spirit When the heart is â—…enewed disposed and fitted for his fear and service there is an honest purpose and endeavour to serve him 2. You must serve him faithfully devoting your selves to do his Will and to seek his Glory Your intention trade and study must be to honour God and please him that if it be asked for whom are you at work for whom speaking or spending your time whose Business are you doing you may answer all is for God If the pleasing oâ—… the Flesh be their work or scope they are said to serve their own Bellies Rom. 16. 18. They that are such serve not the Lord Iesus but their own Belly 3. Chearfully having so good a Master let us take pleasure in our Work here is all good Good Master good Work good Wages certainly the more Good any man findeth God to be and the more good he himself hath received the more good he ought to be the Goodness of God should melt us and awe us There are two Questions every one of you should put to your selves What hath God done for you and what have you done for God When you thus serve God you may plead it to God as David Psal. 116. 16. O Lord truly I am thy Servant I am thy Servant You may expect relief and protection and maintenance Servants have their dole and portion from their Masters hands Psal. 123. 2. As the eyes of Servants look unto the hand of their Masters and as the eyes of a Maiden unto the hand of her Mistress so our eyes wait upon the Lord our God untill that he have mercy upon us He that doth Gods Will shall have his Protection and Blessing you have a sanctified Interest in all that falleth to your share 1 Cor. 3. 22 23. Whether Paul or Apollo or Cephas or life or death or things present or things to come all are yours and ye are Christs and Christ is Gods Lastly God will now and then visibly put some marks of distinction on them Mal. 3. 18. Then shall ye return and discern between the Righteous and the Wicked between him that serveth God and him that serveth him not For a while their Glory may be clouded they may be hardly dealt with in the world but God hath his times of presenting all things in their own colours but the chief time of manifestation is hereafter when the Servants of Christ come to receive their full Reward then they find him to be a good Master indeed Iohn 12. 26. If any man serve me him will my Father honour 2. Doctr. That the good which God hath done for us should be thankfully acknowledged We should not be always craving always complaining there should be a mixture of thanksgiving Col. 4. 6. Continue in Prayer and watch in the same with Thanksgiving together with the expression of our wants and desires there must be Thanksgiving for Favours already received 1. There is a time for all things for confessing Sin for begging Mercy for thankfull Acknowledgments though in every Address to God there should be somewhat of all these yet at certain seasons one is predominant In a time when God is offended Confession of sin in a time of great wants and streights Prayer in a time of great receivings Thanks The times that pass over us bring upon us many changes every change of dispensation must be sanctified by a sutable Duty As no condition is so bad but a good man can find an occasion of praising God and trusting in Him so no Condition so good but matter of Humbling and Self abasing will arise yet there are special Occasions that require the one or the other Opus diei in die suo James 5. 13. Is any among you afflicted let him pray is any merry let him sing Psalms Psal. 50. 15. Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me 2. It is a disingenuous spirit to ask Mercy for supplying our Wants or delivering us from troubles and not acknowledge Mercy when that supply or deliverance is received Prayer is a work of necessity but Praise of mere Duty Self-love will put us upon Prayer but the Love of God upon Praise and Thanksgiving we pray because we need God we praise because we love God and have a sense of his Goodness to us Luke 17. 15. One of them when he saw that he was healed with a loud voice turned back and glorified God Most turn back upon the Mercy-Seat do not give Glory to God when their turn is served 3. It is for the glory and honour of God that his Servants should speak good of his Name When they are always complaining they bring an ill report upon the Ways of God like the Spies that went to view the Promised Land But it is a great invitation to others when we can tell them how good God hath been to us Psal. 34. 8. Oh taste and see that the Lord is good blessed is the man that trusteth in him This doth draw in others to come and take share with us 4. It is for our profit the more thankfull for Mercies the more they are increased upon us As vapours return in showers The sea putteth out of her fulness into the rivers and they again refund into the Sea the water received thence Psal. 67. 5 6. Let the People praise thee O Lord. Then shall the Earth bring forth her increase When the Springs are low we pour in a little water into the Pump not to enrich the Fountain but to bring up more for our selves It is not only true of outward Increase but spiritual also Col. 2. 7. Be ye rooted in the Faith and abound therein with Thanksgiving If we give thanks for so much Grace as we have already received it is the way to increase our store we do no more thrive in Victory over Corruption or the increase of divers Graces because we do no more give Thanks 5. It prevents many sins I shall name two 1. Hardness of Heart When we are not thankfull for Blessings they prove an occasion to the Flesh and so our Table is made a snare Psal. 69. 22. and our welfare a Trap. Men go on stupidly receiving Blessings but do not acknowledge the Donor but when we own God upon all occasions
though he kept God's Commandments yet he craveth farther Grace and desireth that he may be still taught because he knew not all that he might know and was ready to erre both in Practice and Judgment and this must teach us to desire God's guidance and direction not onely when we have erred but when we doe well Many when they have smarted for their Errours will desire God to teach them but David kept this continual dependance upon God for daily Grace both for turning away of evil and also for doing good Prov. 3. 5 6. Trust in the Lord with all thine heart and lean not upon thine own Understanding In all thy ways acknowledge him and he shall direct thy Paths which we are to follow in our Places and Callings We are apt to ascribe too much to our present Frame and Resolutions God must still be called to for his Counsel and Blessing in every Business 5. An Evangelical Frame He pleadeth not Merit appealeth not to Justice but to God's Grace and Goodness This should be the special ground-work of our Prayers The Lord doth all to the praise of his glorious Grace Eph. 1. 7. and he will not have that Glory infringed either in part or in whole The Spirit of God is very tender of it in Scripture and we should be very tender of it in our Addresses to God that all Conceits of our own worth be laid aside and that we wholly fly to God's Goodness and Mercy The whole work of Sanctification from its first step to its last period is all of Grace all must be ascribed to God's free Goodness 6. The Will of God revealed in Scripture is a Subject that is never perfectly known While we are in the way to Glory there is always some new thing to be learned of it and from it even by those that are the greatest Proficients in the knowledge of it and therefore we must be still Scholars in this School and when we have learned never so much we must still be learning more This is continued lasting work for David is ever and anon at his old request Lord teach me thy Statutes and not without reason since ' tâ—…s not sufficient to know God's Will in some few great and weighty Actions of our livâ—… but in all whether of greater or lesser Concernments And when we know Generals yet we are so apt to erre in particular Cases and since the Commandment of God is â—…o exceeding broad Psal. 119. 96. Every day we may see more into it and may be more fully informed of the mind of God We every day see more in a Promise than we did before in a Precept than we did before therefore the Apostle saith 1 Cor. 8. 2. And if any man think that he knoweth any thing he knoweth nothing yet as he ought to know Use. Here is a Pattern and President for us especially now we have ingaged our Souls to God let us seek this directive Grace It implieth Pardon and that maketh way for Joy and Comfort for God teacheth pardoned Sinners A sure Light and Direction prevents many troubles of Spirit and anxious doubts 't is a pledge and assurance of our getting home to God those whom God guideth are sure to be safe in the issue First It sheweth what should be the matter of our Prayers David beggeth not to increase him in Riches and Honours nor to flow in temporal Delights no if God would shew himself a good God to him he desireth it may be in giving him the spirit of Understanding and some increase of Holiness this he would take as the principal sign of God's Favour and Grace to him The World generally imploreth God's Goodness to another end they think they are dealt liberally with when every man hath his Lust satisfied they pray from the intemperateness of the Flesh but David professeth it was enough to him if he might find God answering him in that one thing which most others neglect and pass by in their Prayers or if they mention it 't is for fashion sake and to comport with the usual way of praying But because there is great deceit and we often pray for what we have no mind to have granted let us see if this be our temper 1. We must discover it in our Thanksgiving and blessing God for this Gift though he denieth us other which make a fair shew in the World Matth. 11. 25 26 27. At that time Iesus answered and said I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them to Babes Even so Father for so it seemed good in thy sight All things are delivered to me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him Christ sheweth that the Mystery of Grace is at God's disposing who manifests it as he seeth good that if he hath cut us short in other things and been liberal to us in this we should not onely be contented but highly thankfull and how contemptible soever we be in the World yet 't is matter of Praise and Thanksgiving in that God hath bestowed his Grace and Love to us according to his Will and Pleasure 2. By our Patience and Contentedness in the want and loss of other things for this things sake want if God's Providence be so loss if occasioned by our adherence to Truth want we have no reason to envy carnal Men Psalm 17. 14 15. From men which are thy hand O Lord from men of the world which have their portion in this life and whose belly thou fillest with thy hid treasure they are full of Children and leave the rest of their substance to their Babes But as for me I will behold thy face in Righteousness I shall be satisfied when I awake with thy likeness We have no reason to repine our present Condition of entertaining Communion with God in a practice of Holiness countervaileth all their Happiness especially our future Hopes to increase in Knowledge and abound in the work of the Lord and to own and stand up for an hated and despised Truth will bring more Comfort to our Souls than all the Pleasure the Wicked have in their sensual Delights Are they the happy Men that goe on in opposition against the ways of God Prov. 3. 31 32 33. Envy thou not the Oppressour and choose none of his ways For the froward is an abomination to the Lord but his secret is with the Righteous The curse of the Lord is in the House of the Wicked but he blesseth the Habitation of the Iust. They are not happier than the Godly 't is a greater Happiness to know more of God's Mind than any thing they injoy Iohn 15. 15. Henceforth I call you not Servants for the Servant knoweth not what his Lord doth but I call you Friends for all things that I have heard of my
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
Life 1 Pet. 1. 23. He hath begotten us not by corruptible but incorruptible Seed c. Iames 1. 18. He hath begotten us by the word of Truth 2 Pet. 1. 4. To us are given great and precious Promises that we might be made partakers of the divine Nature John 17. 17. Sanctify them through thy Truth thy Word is Truth All this is said of the Word 't is the means to sanctify us the immortal Seed the beginning of the New life the divine Nature to make us live after a God-like manner therefore 't is better than thousands of gold and silver A Child of God findeth a greater Treasure in one Chapter of the Bible than worldly Men in all their Lands and Honours and large Revenues A poor Christian meeteth with more true Gain in a Sermon than others can in their Trades while they live God begetteth him at first by the Word of Truth and giveth him there the supply of the Spirit therefore be swift to hear much in reading and meditation day and night Oh there is the true Treasure the Pearl of price there their Souls become acquainted with God 2. It directeth us and keepeth us from being carried away with every deceit of Sin Psalm 119. 105. Thy word is a light unto my path and a lamp unto my feet Here are Directions for all Cases here is a general Direction 't is a light to our path and sheweth us what to doe in particular Actions 't is a lamp to our feet So 133 verse Order my steps in thy word and let no iniquity have dominion over me 'T is the Word prevents the reign of any one Sin To have a sure Rule to walk by in the midst of so many Snares and Temptations is a greater favour than to injoy the greatest affluence of worldly Felicity 3. It supporteth us in all our Afflictions and Extremities All the Wealth in the World composed and put together cannot yield us that true Contentment and Satisfaction which the Word of God doth to the obedient Soul Wealth cannot allay a grieved Mind nor appease a wounded Conscience The Word directeth us where we may find rest for our Souls Ier. 6. 16 Goe ask for the good old way and you shall find rest for your Souls We lose our selves in a maze of Uncertainties till we come to the Word of God Mat. 11. 28. Come unto me all you that are weary and heavy laden and you shall find rest for your Souls here is ease for the great wound and maim of Nature The great maim of Nature is Sin now where shall we have a Plaister for this Sore but onely in the Word of God So for particular Afflictions Rom. 15. 4. That ye through the patience and comfort of the Scriptures might have hope Comfort is the strengthening of the Mind or the fortifying the Mind when 't is vexed and weakened with doubts fears and sorrows I had fainted in my Affliction unless thy word had quickened me Psalm 119. 50. The Comforts of the World appear and vanish in a moment cannot firmly stay and revive the Heart every blast of Temptation scattereth them Philosophy and natural Reason cannot give us true ground of Comfort that was it they aimed at how to fortify the Soul and keep it quiet notwithstanding Troubles in the Flesh but as they never understood the true ground of Misery which is Sin so neither the true ground of Comfort which is Christ. That which Man offereth cannot come with such power and authority upon the Conscience as that which God offereth and bare Reason cannot have such an efficacy as divine Testimony and the Law of God's Mouth This Moonlight rotteth before it ripeneth Fruits but the Word acquainteth us with Christ who is the Foundation of Comfort with the Spirit who is the efficient cause of Comfort with the promise of Heaven which is the true matter of Comfort with Faith the great Instrument to receive it 3. Let us look to the Duration there is a vanity and uncertainty in all these outward things they soon take the wing and leave us in sorrow If they continue with us till death then they have done all their work Wealth may bring you to the Grave but it can stead you no farther then Wealth is gone but Horrour doth continue Luke 16. 24. Son in thy life time thou enjoyedst thy good things these good things are onely commensurate with Life Sometimes they do not last so long but when we must leave the World and lanch out to those unknown Regions Iob 27. 8. how miserable shall we be Worldly Comforts will fail us when we have most need of them as Ionah's Gourd when the Sun scorched him So in the hour of Death what will Bags of Gold doe then but now on the other side Wisdome is better than Gold and Silver because with her are durable Riches and Righteousness Prov. 8. 18 19. therefore my fruit is better than gold yea than fine gold and my revenue than choise silver If a man would labour for any thing labour for that which is Eternal Iohn 6. 27. No Treasure can be compared to eternal Life and this the Word assureth us of II. Let us now come to examine why the Children of God value it so 1. Because they are enlightned by the Spirit when others have their Eyes dazzled with an external splendour and their Judgment is corrupted by their Senses 'T is not Ignorance undoes the World so much as want of spiritual Prudence spiritual and heavenly Things can onely be seen in the light of the Spirit without which we can neither discern the truth or worth of them in order to choice 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit and therefore till we have this illuminating and sanctifying Light of the Spirit we shall not make a good Choise for our selves Eph. 1. 17 18. The Apostle prayeth That the Lord would give you the spirit of Wisdome and Revelation The eyes of your Understanding being inlightened that ye may know what is the hope of his Calling and the riches of the glory of his Inheritance in the Saints That saving Knowledge of divine Mysteries which causeth us to prefer and choose them above other things comes from the spirit of Wisdome and Revelation otherwise in seeing we see not There is a perfect contradiction many times between speculative and practical Knowledge the common Wisdome and Knowledge of divine Mysteries is a Gift that cometh from the Spirit much more this spiritual discerning 2. They are affected with their true Necessities Our real Necessities are the Necessities of the Soul bodily wants are more urging and pressing upon us but these are more dangerous therefore Gold and Silver which supplieth our bodily Necessities is not so welcome to them as the Law of God's Mouth which provideth a remedy for their Soul defects How to be justified how sanctified is more than what shall we eat and drink and wherewith shall we be cloathed
usually Soul-necessities are overlooked We regard them not or conceit we are well already Rev. 3. 17. Thou thoughtest thou wast rich and increased with goods and hadst need of nothing and then we have no relish for the offered Remedy The Word of God is the offered Remedy to repair our collapsed State The Gospel is not onely true but worthy to be imbrac'd 1 Tim. 1. 15. but who will imbrace it but the sensible Sinner for 't is offered as a Remedy to the Sick and Deliverance to the Captive 't is not enough to see the Excellency of things but we must see our Necessity of them There are two hinderances that prejudice our Salvation Either the Necessity and Excellency of the Gospel is not considered or the Truth and Reality of it is not believed 3. They measure all things with respect not to this World but the World to come 'T is an high point of Religion to doe all things and regard all things for eternal Ends 2 Cor. 4. 18. Looking not to things seen that are temporal but to the things which are not seen which are eternal Making this our scope and doing all to this end Gold and Silver are the most valuable things in the World what cannot Gold and Silver buy in this World but there is another World and Believers look to things unseen Within a while it will not be a pin to choose whether we have injoyed much or little of this World 's good things but much will lie upon this whether we have obeyed God and glorified God and accepted of Christ. The use of Gold and Silver ceaseth in the World to come these things are not currant in Canaan nor accounted of in our heavenly Country therefore Money should be a vile thing instead of Grace we can carry away none of these things with us when we die Eccles. 5. 15. And surely that which hath no power to free us from Death to comfort us in Death or goe with us into another World after Death is no Happiness or solid Tranquillity 4. They have had trial and experience of the Word what a Comfort and Support it hath been to them 1 Pet. 2. 2 3. As new-born babes desire the sincere milk of the word that ye may grow thereby If so be ye have tasted that the Lord is gracious There is an Appetite followeth the New nature and makes us desire spiritual Food Phil. 1. 9 10. And this I pray that ye may abound in all knowledge and in all Iudgment That we may approve the things that are excellent When the Spirit giveth us a tast of the goodness of those things offered in the Word of God a tast of divine Truth in our Souls when we find these Comforts verified in us then we come to approve the things that are Excellent above all other things Psalm 119. 11. Thy word have I hid in my heart that I might not sin against thee We never know the worth of the Word till we come to make trial of it by Practice and Experience The pleasure of the Word we find in practice and the comfort and support of it in deep Afflictions 't is not so with the World try it and loath it 't is more in fancy than fruition because the Imperfections which formerly lay hid are discovered but the more intimately acquainted with the Word of God the more we prize it we see there is more to be gained there than in all the World besides Use 1. Is to reprove and disprove those that prefer Gold and Silver before the Word of God this is done by four sorts 1. This is grossly done by those that revolt from the profession of the Truth for the World's sake 2 Tim. 4. 10. Demas hath forsaken us and embrac'd the present world that betray the cause of Religion as Iudas sold his Master for thirty pieces of Silver or by those who will transgress for a small hire the Devil needeth not offer great things to them when they will accept of less with thanks for two pence or three pence gain will profane the Sabbath or wrong their Neighbour Is the Law of God's Mouth dearer to them than Gold and Silver surely no they may flatter themselves with love to the Word but when they can violate it for a Trifle for a pair of Shoos 't is a sign that a little gain gotten by iniquity of Traffick is sweeter to them than all the Comforts of the Promise 2. 'T is done by them that will not forsake any thing for the Word's sake but when they are put upon an apparant Trial here is Gold and Silver and there the Law of God's Mouth what will you doe obey God or comply with your Interests you shew your Love by leaving the one rather than the other as Moses counted the reproach of Christ better treasure than the riches of Egypt Heb. 11. 26. Christ's worst is better than the World 's best The Thessalonians shewed their Love when they received the Word in much Affliction but when you decline Duty and are loth to hazzard your Interests 't is evident what you prefer To some this may be a daily Temptation If I should be conscionable in my Calling I should be poor keep touch and honesty in all things it would turn to my loss How many are discouraged from the Ways of God and discharging a good Conscience by Inconveniency 3. This is also in part done by them who turn back upon the Word and Ordinances of God for gains sake and fix their residence there where they can neither enjoy God nor his People nor the Comfort of his Ordinances as Merchants who remove for Traffick and settle their abode there where the true Religion is not professed it may be suppressed with extremity of rigour especially when they send Youth thither and Novices and Persons not grounded in the Faith This is like turning a Child loose among a company of contagious Persons or setting an empty Pitcher to crack before the fire Commerce and Traffick with Infidels or Persons of a false Religion is lawfull but to make our constant Residence where there is no Liberty for reading and hearing the Word of God no Liberty of Worship and Ordinances cannot be excused from Sin You make Religion to stoop to Gain I will not urge so high and heroical an Instance as Moses Heb. 11. 25. Choosing rather to suffer afflictions with the people of God than injoy the pleasures of sin for a season but of a Iew since the time of their Degeneration I have once and again read of one Rabbi Ioseph who being allured with the hope and call to a place of great gain to teach Hebrew where there was no Synagogue is said to have brought forth this Scripture for his Answer and Excuse The Law of thy Mouth is better to me than thousands of gold and silver let us Christians remember it and consider the pertinency of it 4. 'T is more refinedly done by them who by earthly
becoming one heartily devoted to God thy hands have made me c. he would willingly return to his Creatours Service and glorify him with what was made by him I acknowledge that I am obliged as I am the work of thine hands to live in a faithfull obedience to thee Lord I give up my self to this work Mark this is a good Spirit he doth not beg his own Comfort but ability for Service that he might so know his Masters Will as to doe it Now this is Repentance towards God when we are heartily willing to return to our Duty more than to our Comfort Acts 2. 21. there is more hope of that Soul that rather seeketh Obedience than Comfort and where there is a resolved Will and Purpose to devote our selves to the Lord to please him and serve him This was God's end in his New Covenant Grace and Christ's end in Redemption to restore us to obedience as well as to favour and put us into a capacity of service again Heb. 9. 14. Purge our Consciences from dead works to serve the living God 1 Pet. 2. 24. Who his own self bare our sins in his body on the tree that we being dead to sin might live unto righteousness He died to weaken the love of Sin in our Hearts and to advance the life and power of Grace and Righteousness 3. There is implied in it a confession of Impotency that God cannot be glorified and served by him unless he be renewed and strengthened by Grace not by him as a Creature till he be made a new Creature or have renewed influences of Grace from him God permitted the lapse and fall of Mankind that they may come to him as needy Creatures and take all out of his hands Man's great errour which occasioned his fall was that he would live alone apart from God be sufficient to his own Happiness We greedily catched at that word Ye shall be as Gods Gen. 3. 5. the meaning was not in a blessed Conformity but a cursed Self-sufficiency Man would be his own God desired to have his Stock in his own hands and would be no more at God's finding Gen. 3. 22. The man is become as one of us to live as an Independent being Well then to cure this God would reduce him to an utter necessity that he might bring him to an entire dependance and might come as a beggerly indigent Creature expecting all from God putting no confidence in his own Righteousness for his Justification nor natural power and strength for Sanctification Gal. 2. 19. I through the Law am dead to the Law that I might live unto God The rigorous Exaction of perfect Obedience under the hazard of the Curse of the Law maketh them dead to the Law the Curse of the Law puts them so hard to it that they are forced to fly to Christ to be freed from Condemnation and the spiritual Nature of the Law as 't is a Rule of Obedidence driveth them to see there is nothing in themselves tending to Righteousness and Holiness to the glory of God without the power of his Spirit They that serve in the newness of the Spirit Rom. 7. 6. God bringeth us at last to this Matth. 19. 26. With men 't is impossible but with God all things are possible Well then when we are brought to see our Impotency we are at a good pass and lie obvious to his Grace 4. It implies an earnest desire after Grace and that is a good frame of heart when not satisfied with common Benefits David was not satisfied with his natural Being but seeketh after a spiritual Being What 's that he prayeth so earnestly for but an inlightened Mind and a renewed Heart and all that he might be obedient to God Thus we are more fitted to receive Grace A Conscience of our Duty is a great matter in faln Man who is turned Rebel against God and a Traytour to his Maker who is impatient and self-will'd and all for casting off the Yoke Psal. 2. 3. Well to have an Heart set upon Duty and Obedience that 's the next step the third was a sense of Impotency now this fourth a desire of Grace such the Lord hath promised to satisfy Matth. 5. 6. these open unto God and are ready to take in his Grace Come as Creatures earnestly desiring to doe your Creatours Will and in the best manner and will God refuse you Because I am thy Creature teach me to serve thee who art my Creatour 5. There is one thing more in this Plea a perswasion of God's Goodness to his Creatures This is the very ground and reason why this Plea is used Psal. 145. 9. The Lord is good to all and his tender mercies are over all his works There is a great deal of fatherly care and mercy to his Creatures till by their impenitency persisted in against the means of Grace they render themselves uncapable of it The first battery which Satan laid to Man's Heart tended to undermine the sense of God's Goodness to the Creature as if God were envious Gen. 3. 5. Doth not God know that in the day ye eat thereof as if God envied their Happiness this the Devil would instill To have good thoughts of God is a great means to reduce us and bring us back again to him We frighten our selves away from him by entertaining needless Jealousies of him as if he sought our Destruction or delighted in it Surely he will not destroy a poor Soul that lieth submissively at his Feet and is grieved he can no better please him and serve him the man that had hard thoughts of God neglected his Duty Matth. 25. 24 25. I know thou wast an austere Master therefore I hid my Talent in a Napkin that is the legalism and carnal Bondage that is in us which makes us full of Jealousies of God and doth mightily hinder and obstruct our Duty The Use is to press you to come to God as Creatures to beg relief and help for your Souls this will be of use to us in many Cases 1. To the Scrupulous who are upon regenerating that are not sure that the work of Grace is wrought in them you cannot call God Father by the Spirit of Adoption yet own him as a Creatour come to him as one that formed you your desire is to return to him 2. 'T is of use to Believers when under desertions and God appeareth against them in a way of Wrath and all God's Dispensations seem to speak nothing but Wrath yet come to him as the Creatour Lord we are the work of thy hands if you cannot plead the Covenant of Abraham which was made with Believers plead the Covenant of Noah which was made with Man and all Creatures Isa. 54. 9. For this is as the waters of Noah unto me for as I have sworn that the waters of Noah should no more goe over the Earth so have I sworn that I would not be wroth with thee nor rebuke thee there may be a great
the bonds of Christ's Communion are the Essentials of Religion If they fear God and hope in his Word though Christians may be distinguished by several denominations yet an angry Brother cannot cast us out of our Fathers family We set up walls of partition between Christian and Christian but God will not measure his Fold by our inclosure Lingua Petiliani non est ventilabrum Christi 't is well Petilian's tongue is not Christs fan surely when we meet with our everlasting companions they should be dear to us and for some private differences we should not omit the necessary duties of Christianity this mutual and cordial respect we should have for one another 3. It informs us of the mischief and evil of a private Spirit which doth not take notice of the Favours of God done to others nor is affected with others Mercies Most men seek their own things Phil. 2. 21. Nature is sensible of nothing but natural bonds the lines of its Communication are too narrow either their own flesh the smart and ease of their own bodies or their own Kindred now the Saints have a more diffusive Love they can strive with God earnestly in prayer for those whose face they never saw in the flesh Col. 2. and can be thankfull for their Mercies as far as they come to their notice All Christians are not onely of the same kind but of the same body though they have not a private benefit by the Mercy yet they can heartily praise God for it the Angels praise God for us Luke 2. for his good will to men they are onely spectators not the parties interessed When the Lord set a-foot that blessed design 't was good will to men yet the multitude of the Heavenly host rejoyced and praised God We had both honour and benefit by Christ's incarnation So to praise God for the good of others argueth a good Spirit like the Angels but to envy the good of another and be grieved thereat is Devilish like the spirit of the Devil In Heaven we shall not onely rejoyce in our own but in one anothers Salvation because there shall be no envy no privateness of affection why are we so selfish and senseless now who is afflicted and I mourn not said Paul Now to those that mourned for others calamity their deliverance is a kind of relief Will you lose your evidence of being in the body for want of rejoycing in their Mercies Gifts and Deliverances 4. It informeth us how much it concerneth us to preserve an interest in the hearts of God's people and to behave our selves so that they that fear God may be glad of our Mercies and bless God for them the Communion of Saints is a sweet thing we must not forfeit this privilege by our inordinate walking Pride Contention sowrness and bitterness of Spirit unusefulness to the Church as having an Interest divided from the Church Those whose Mercies are apprehended as a publick benefit are the strictly conscientious those that fear God and hope in his Word who labour to keep themselves from the snares of the present world and look for the happiness of the world to come the one is the fruit of fearing God the other of hoping in his word the tender Conscience and the Heavenly minded Christian. Partly because they are our everlasting companions we shall live for ever with them they were chosen from all eternity to be heirs of the same grace together with us therefore 't is sweet to praise God for any good that befalleth them Psal. 66. 18. Come near all ye that fear God and I will tell you what he hath done for my Soul Psal. 22. 22. I will declare thy Name unto my Brethren but when a man walketh questionably he obscureth the life of God in himself or like a string that is out of tune spoileth the harmony The Saints may mourn for the wicked but they cannot so easily bring their hearts to rejoyce with them they may give thanks for their Mercies 't is true 1 Tim. 2. 1 2. but not with that cheerfullness with that sense The Conscience of our duty ingageth us to bless God that he hath spared them reprieved them a little longer given them more time to repent and correct their errors but 't is very sweet to joyn with them who are our Brethren and Companions not onely now but to all eternity And partly because our Mercies proceed from the Covenant upon which is built all our hope and all our desire and so we are edified by the support and help which God affordeth to them that fear him and hope in his word thereby we see that they that wait long wait not in vain on the word of Gods promise and so learn to wait with patience our selves because those who depended on his promised assistance are then answered and supported yea 't is a ground of hope to all that so many will be gratified by the deliverance of one when we so work for the deliverance of one that at length both he and others will have cause to be glad 2. Another thing is it doth incourage others Prayers and Praises for us when we are usefull and profitable and bring in that supply to the Body which may be justly expected from us according to the measure of that part which we sustain in the Body Look as in the natural Body the Blood and the Life passeth two and fro there is a giving and receiving between all the Members that live in the communion of it so mutual obligations pass between the Children of God Many are interessed in their mercies that are of use in the Church Rom. 5. 7. For a good Man some would even dare to die such as David or Paul yet this is no discouragement to the meanest or weakest for they have their honour and use when ye fail they shall receive you Luke 16. 9. they have their Ministry and Service Now the head cannot say to the foot I have no need of thee 1 Cor. 12. 21. 3. The humble and the meek for the proud procure their own just dislike and disappointment Solomon telleth us onely by pride cometh contention Prov. 13. 10. pride is the great impediment and lett to all Christian offices We cannot so heartily pray for one another nor praise God for one another when pride and contention prevaileth We should overcome this Stomach and Spleen bless them that curse you As David fasted for his Enemies when they sought his life Psal. 35. 12. You should not lay this stumbling-block in the way of their duty 't is a great discouragement 5. It informeth us how comfortable and how pleasant the converse and conference of godly persons is and how much it excelleth the merriest meetings of the carnall The special love which the godly have to one another doth exceedingly sweeten their converse for the very presence of those we most dearly love is a pleasure to us to see but much more their holy conference When Christians meet
and Troubles but have much peace and quietness of spirit in believing Rom. 15. 13. Now the God of all hope fill you with all joy and peace in believing 3. As Peace exceedeth Consolation so doth Joy exceed Peace and begets a more notable sense of it self in the Soul In Peace all things are quiet so as we feel no anxious tossings of mind no gripes and fears of an accusing Conscience but in Joy true Joy more some lively motions of heart accompanied with a more lively pleasure and delight In Peace the Soul is in such a condition as the Body is when nothing paineth us but in Joy as when the corporeal Senses are mightily moved with such things as delight and please them as at a Feast the Soul is filled with perpetual suavities so great many times as cannot be told 1 Pet. 1. 8. Ioy unspeakable and full of glory Well then This is Comfort if you consider it with respect to the sense of God's Love or the hopes of glory such a lightning and easing of the heart as sheweth it self in alacrity in God's service and courage in Tribulations 1. These Comforts though not absolutely necessary to Salvation yet conduce much to the well-being of a Christian and therefore not to be despised 'T is as Oyl to the Wheels Iob. 15. 11. If neglected and not sought after with earnest diligence they are despised which cannot be without great sin 2. It follows after holiness as heat doth fire The Oyl of grace will breed the Oyl of gladness There are certain spiritual Pleasures which do attend a course of Obedience Holiness is our work Comfort our reward Holiness is God's due Comfort our profit and interest Acts 9. 31. Walked in the fear of God and comfort of the Holy Ghost Grace carrieth us out to honour God Love to him breedeth Comfort 'T is strange if it be not so there is some unusual impediment 3. Though our main Comfort be in Heaven yet whilst we are here in the world we have some foregoing Consolation as an earnest and pledge of more to ensue and as the solace of our Pilgrimage Psal. 117. 54. Here is not onely the offer but the sealing of Pardon and Peace to the Soul 4. Comfort is more needfull at some time than at others and God dispenseth it suitably to our tryals necessities and wants In great Afflictions and Temptations there is a larger allowance because they need greater Comforts 2 Cor. 1. 5. a drop of Honey is not enough to sweeten a Hogshead of Vinegar The Lord reserveth the Comforts of his Spirit for such a time The more humble and frequent in Prayer Grace is more exercised drawn forth into the view of Conscience 2. Comfort is to be asked of God for 't is his proper gift 'T is his Name The God of all Comfort 2 Cor. 1. 3. and 2 Cor. 7. 6. The God that comforteth those that are cast down 'T is well that our Comforts are in the hand of God we should have little of it if it were in the disposal of the Creature Consider 1. That natural Comforts are the gifts of God 1 Tim. 1. 17. He giveth us richly all things to enjoy and sets forth the bounds of our habitation where and how much we shall have and giveth and taketh these things at his pleasure raising up some from the Dunghill pulling down others from the Throne of Glory 1 Sam. 2. 7 8. That Prosperity may never be without a Curb nor Adversity without a Comfort God will acquaint the World with such Spectacles now and then All things are at his dispose 2. That moderate delight and contentment that we have in our earthly Blessings is his allowance The Creature without God is like a deaf Nut when we crack it we find nothing Eccl. 2. 24 25. and Eccl. 3. 13. 'T is the gift of God and 't is one of the chiefest earthly mercies that in this valley of Tears where we meet with so many causes of grief and sorrow we take comfort in any thing Without this a Crown of Gold will sit no easier than a Crown of Thorns upon the head of him that weareth it yea a Palace becomes a Prison and every place an Hell to us 'T is not abundance of Honour that makes a man happy but Comfort Luk. 12. 15. If God send leanness into the Soul or a spark of his wrath into the Conscience all is as the white of an Egg unsavory A secret Curse eateth out all the contentment of it He that liveth in a Cottage is happier than he that liveth in a Palace if he have Comfort there 3. For spiritual Comfort which ariseth either from the sense of his Love or the hope of Glory we cannot have one drop of it but from God His Spirit is called the Comforter All the World cannot give it if he doth not give it us He hath an immediate and soveraign power over the hearts of men if he frown nothing can support us When the Sun is gone all the Candles in the World cannot make it day We can procure our own sorrow quickly bu the onely can comfort us None but Divine comforts are Authentick 3. The means of conveying and procuring this comfort 1. The means of conveying it on Gods part is his word David pleadeth that where the remedy of his misery was discovered and offered We read often in this Psalm how David revived his comfort by the Word and Rom. 15. 4. Comfort of the Scriptures There is the matter of true spiritual comfort 1 Cor. 14. 31. That all may learn and all be comforted This follows from the former God is the God of comfort And we should not have the heart to come to him unless he had opened the way to him by his promise The World cannot give it to us Philosophy cannot The word of God can And this comfort is both strong and full for measure and matter 1. Matter There the Death of Christ is laid down as the foundation of comfort If we consider God as Holiness it self and we nothing but a mass of sin and corruption you will see there can be no reconciliation without satisfaction given Mercy must see Justice contented one Attribute must not destroy another Justice hath no loss 't is fully satisfied in Christ and that 's the ground of our comfort 2 Cor. 1. 3. There are the promises of deliverance protection support the liberties and privileges of Christians laid forth These are the breasts of comfort Isa. 66. Suck of these and be satisfied In short our great comforts are God's presence with us while we are in these Houses of Clay Our presence with God in his Palace of Glory 1 Thes. 4. 17 18. We shall ever be with the Lord. And comfort one another with these words Secondly The means on our part receiving the sweet effects of Gods mercy and word and that is Prayer We cannot have it without dealing with God in an humble manner Whatever God giveth he will
6. Though the Lord be high yet he hath a respect to the lowly and the proud he knoweth afar off Partly as he is the Portion of the afflicted and oppressed Psal. 140. 12. I know the Lord will maintain the cause of the afflicted and the right of the poor When Satan stirreth up his Instruments to hate those whom the Lord loveth the Lord will stir up his power to protect and defend them So Psal. 10. 14. Thou hast seen it for thou beholdest mischief and spite to requite it with thy hand the poor committeth himself to thee thou art the helper of the fatherless When they have layed forth their desires poured forth their heart before the Lord they quiet themselves 'T is God's office practice nature to relieve poor helpless Creatures that commit themselves to his custody 3. Innocency giveth confidence in Prayer when we are molested and troubled without a cause The testimony of Conscience giveth boldness towards God and men 2 Cor. 1. 12. and Heb. 13. 18. Pray for us for we trust we have a good conscience in all things willing to live honestly If God's Children would carry it more holily and meekly they might cut off occasion from them that desire occasion and in their addresses to God experience more humble confidence But is not this a revengeful Prayer Answ. No First Because directly they pray for their own deliverance that they may more freely serve God by consequence Indeed by God's shewing mercy to his People the pride of wicked ones is suppressed Psal. 119. 134. Secondly As it concerneth his Enemies he expresseth it in mild terms That they may be ashamed that is disappointed their counsels hopes machinations and endeavors And therefore it is not against the Persons of his Enemies but their Plots and Enterprises and shame and disappointment may do them good They think to bring in the total suppression of God's People that would harden them in their sins Therefore God's People desire he would not let their innocency be trampled upon but they disappointed that the Proud may be ashamed in the failing of their attempts Thirdly The Prayers of the Faithful for the overthrow of the Wicked are a kind of Prophecies so that in praying David doth in effect foretell that such as dealt perversly should be ashamed as a good cause will not always be oppressed Isa. 66. 5. But he shall appear to your joy but they shall be ashamed They met with despiteful usage at the hand of their Brethren for their loyalty and fidelity to God Fourthly Saints have a liberty to imprecate vengeance but such as must be used sparingly and with great caution Psal. 71. 13. Let them be confounded and consumed who are adversaries to my soul. Malicious Enemies may be expresly prayed against SERMON LXXXVII PSAL. CXIX VER 78 79. But I will meditate in thy precepts Let those that fear thee turn unto me and those that have known thy testimonies WE now come to David's Resolution But I will meditate in thy precepts The word Precepts is not taken strictly but largely for the whole Word of God DOCT. It is a blessed thing when the Molestations we meet with in the World do excite us to a more diligent study of the Word of God and a greater mindfulness of spiritual and heavenly things I. I shall shew what advantages we have by God's Word and Precepts for the staying and bettering of our hearts II. How this cometh by deep and serious meditation III. How Afflictions and Troubles in the Flesh do quicken us to it 1 In the Word of God there are notable Comforts and Supports as also clear directions how to carry our selves in every condition I shall shew what good thoughts do become as a ground of comfort and support and direction 1. That God hath a fatherly care over us Be once persuaded of that and Trouble will not be so grievous and hard to be born This our Saviour opposeth to worldly cares and fears Matth. 6. 32. Your heavenly Father knoweth that you have need of these things And Luke 12. 32. Fear not little flock it is your Father's good pleasure to give you a kingdom There are two Notions and they are both Christian which are the great support of the heart under any Trouble Adoption and particular Providence The Heirs of Promise are cared for in their Non-age And by the way once be persuaded of this and it will allay our distrustful cares Carking and shifting is a reproach to your heavenly Father as if your Child should beg or filch God knoweth our wants is able to relieve them willing to supply us this God is my Father 2. That the humble Soul which casts it self into the arms of God's Providence shall either have a full and final deliverance or present support Isa. 40. 31. They that wait upon the Lord shall renew their strength To wait on the Lord is with patience and tranquility of spirit to expect the performance of the Promises Now these shall have what they wait for or a supply of strength yet enabling them to bear up or hold out when they seem to be clean spent Psal. 123. 2. Behold as the eyes of servants look unto the hand of their master and the eyes of a maiden unto the hand of her mistress so our eyes wait upon the Lord our God until he have mercy upon us 'T was in a time when they were filled with the contempt of the Proud let us be patiently submissive to God's dispensations there is hope of help 3. That God doth wonderfully disappoint the designs of wicked men Psal. 37. 12 13. The wicked plotteth against the just and guasheth upon him with his teeth The Lord shall laugh at him for he seeth that his day is coming Haman's Plot was destroyed so was the Conspiracy of them that would have killed Paul There is no wisdom nor counsel nor understanding against the Lord Prov. 21. 30. What is God now a doing in Heaven but defending his own Kingdom Psal. 2. Wherefore doth Christ sit at his right hand but to promote the affairs of his Church and to blast the devices of the wicked Mat. 18. The gates of hell shall never prevail against it 4. That the Proud are near a fall Prov. 16. 5. Every one that is proud in heart is an abomination to the Lord Though hand join in hand they shall not go unpunished Sometimes they seem to be supported by such combined Interests so woven in the Laws and Constitutions of a Nation but who can keep up him whom God will pull down Pride is a sure note and forerunner of destruction Prov. 16. 18. Prov. 15. 25. The Lord will destroy the house of the proud but he will establish the border of the widow Weak and oppressed Innocence standeth upon surer terms than the Proud though they excel in Wealth and Opulency 5. That God will never leave us wholly destitute and to difficulties insupportable Heb. 13. 5. I will never leave thee
Isa. 26. 8. Yea in the way of thy judgments O Lord have we waited for thee c. Our affections are bribed when desired comforts are presently obtained God will see if we purely love him 4. For a close to this Point Our Sufferings are like to be long I speak not as determining but to awaken a Spirit of Prayer that they may be shortned when Christ made as if he would go farther they constrained him to tarry Luke 24. 28 29. These are sad symptoms of it First When Reformation is rejected and Corruptions are setling again upon their own Base Hos. 7. 1. When I would have healed Israel then the iniquity of Ephraim was discovered c. Ezek. 24. 13. In thy filthiness is lewdness because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee This Crime is not only chargeable on them who opposed the Reformation but on those who by multiplied Scandals dishonoured the Cause of God Instance in Papists in Queen Maries time who got in by fraud and violence not by miscarriage of the Protestants Then 't was sharp 〈◊〉 short ours is like to be tedious and long 2dly When our Deliverance is liâ—…ly to prove a mischief and a misery when we are not prepared to receive it God will not give us things for our hurt And we may fear as much from our Brethren our mutual bickerings as from Enemies when God promises Restauration he promiseth Unity Zeph. 3. 9. For then will I turn to the people a pure language that they may call upon the Name of the Lord to serve him with one consent Zech. 14. 9. And the Lord shall be King over all the earth in that day shall there be one Lord and his Name one The Dog is let loose when the Sheep scatter 3dly When there is a damp upon the Spirit of Prayer and Men give over seeking to God for deliverance as an hopeless thing God is near when the Spirit of Prayer is revived Ezek. 36. 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do it for them I will increase them with men like a flock And Jer. 29. 12 13. Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you And ye shall seek me and find me when ye shall search for me with all your heart Dan. 9. 19 â—…0 and Psal. 10. 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear Et passim Alibi 4thly When God is upon his Judicial Process and there is not any course taken to reconcile our selves to him God hath been judging his People judging the Nation wherein they live Judgment began at the House of God what notable Humiliation and Reformation hath it produced there There is God's whole work to be done upon Mount Sion If. 10. 12. What fruit of all those terrible Judgments Incorrigibleness sheweth our Stripes will be many our Judgments long 5. When Dispensations tend to the removing of the Candlestick or look very like it Rev. 2. 5. Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy candlestick cut of his place except thou repent That is done either by destroying Judgments taking away the subject matter of the Church or by their own Apostasie and spiritual Fornication or sad Errors and Confusions ill treatment of God's People opposing his Interests by his Enemies and the sinful Miscarriages and Apostasies of professing Friends will help to wear out an unthankful murmuring Generation II Doct. When Salvation is delayed or Deliverance long a coming the Soul fainteth I shall shew 1. The Nature of this Fainting 2. The Causes of Fainting 3. The Kinds of Fainting 4. The Considerations which may preserve us from Fainting 1. For the Nature of this Fainting Here we must inquire what is meant by the Fainting of the Soul Fainting is proper to the Body but here it is ascribed to the Soul as also in many other places the Apostle saith Heb. 12. 3. Lest ye be weary and faint in your minds Where two words are used Weariness and Fainting both taken from the Body-Weariness is a lesser Fainting a higher degree of deficiency in weariness the Body requireth some rest or refreshment when the active power is weakned and the vital spirits and principles of motion are dulled but in Fainting the vital power is contracted and retireth and leaveth the outward parts liveless and sensless When a Man is wearied his strength is abated when he fainteth he is quite spent These things by a Metaphor are applied to the Soul or Mind A Man is weary when the Fortitude of his Mind his moral or spiritual strength is broken or begins to abate when his Soul sits uneasie under Sufferings But when he sinketh under the burden of grievous tedious or long Affliction then he is said to faint when all the reasons and grounds of his comfort are quite spent and he can hold out no longer 2. The Causes of Fainting The Fainting of the Body may arise either from Labour Sickness and Travel or else from Hunger and Thirst. So the Fainting of the Soul is either first from the tediousness of present Pressures or 2dly from a fervent and strong desire First From the tediousness of present Sorrows and Pressures as Jer. 8. 18. When I would comfort my self against my sorrow my heart fainteth within me And why because of the length of their Afflictions ver 20. The harvest is past the summer is ended and we are not saved Sorrow doth so in vade their spirits that they are by no means able to ease themselves expectations of this side and that side are cut off they long look for help and relief but none appeareth So Lam. 1. 22. My sighs are many and my heart is faint They are overwhelmed with grief and cannot bear up with any courage 2dly It may be caused by a fervent and strong desire Psal. 84. 2. My soul longeth yea even fainteth for the courts of God Vehement desires cause a languor So 't is taken here 't is long O Lord that I have waited and attended with great desire for deliverance from thee Those who vehemently desire any thing are apt to faint Where Love is hot Desire cannot be cold The benefit of the Church liberty to serve God do strongly move the Saints yea the Spirit of God increaseth the vehemency of these motions For he maketh intercession for the saints with sighs and groans that cannot be uttered Rom. 8. 20. He concurreth to the vehemency of the desire but the fainting is from our selves from our weakness The Soul is so earnestly fixed in the expectation of God's salvation that it can no longer keep any equal tenour so that this Fainting
the good of their souls returning friendly words for railing and evil speaking feeding and cloathing them when hungry thirsty or naked desiring pardon and grace This is our Rule but how few Christians comply with it and conquer their unruly Passions no rather justifie them by the greatness of their temptations and if they be kept from retaliating of injuries that 's rare Most have too great a coldness and indifference for enemies Prov. 24. 29. I will do so to him as he hath done to me I will render to the man according to his work This is to take the work out of God's hands to review the arrogance of Adam Be as Gods Generally Men are vindictive and transported with uncomely Passions when wronged by Men. 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 This was the ruffling humor of Abishai But David was in a calmer cooler frame and temper of spirit no God bid him curse Many a man can bear afflictions but not injuries No Man is troubled at a showr of rain but if one cast a bucket or bason of water upon us we shall not let it pass if it be in the power of our hands without revenge 3. Using indirect means for our Relief 'T is better to pine away in affliction than to be freed from it by sin to be as a bottle in the smoke than to forget our duty Therefore no trouble should drive us to sin or to use sinful means for our escape though worn out with expectation let our duty hold our hands from evil Whatever our trouble be from the hand of God or Men we have no reason to go to the Devil to ease us of it as Saul goeth to the Witch of Endor 1 Sam. 28. 7. Seek me out a woman that hath a familiar spirit And to the Devil we go when we use bad means Carnal shifts are very natural to us and when we cannot trust God and depend upon him we presently are apt to take some indirect course of our own Affliction is often compared to a Prison and the sorrows which accompany it to Fetters and Chains Now God that puts us into Prison can only help us out again for he is the Governor and Judge of the world Now to use carnal shifts is an attempt to break Prison We are not able to hold out till God send an happy issue but take some carnal course of our own if the heart be not the better resolved thus it will be The Devil will make an advantage of our afflictions if he can he tempted Christ when he was hungry Mat. 4. 3. so he tempteth us when he seeth us needy disgraced reproached trampled under foot No though our Estate be low and the Fountain of our supplies be dryed up though our credit be smutched and blacked with slander and reproach though we be cast out as useless things as an old withered skin bottle counted unfit to hold Wine yet we must not forget God's Precepts We need not take a sinful course for the vindication of our credit from unjust reproaches Isa. 51. 7. Hearken unto me ye that know righteousness the people in whose heart is my law fear ye not the reproach of men neither be afraid of their revilings You that make reckoning of keeping close to my word that have my Law not only in your heads but in your hearts God hath his times to vindicate you you need not distrust the Providence of God under streights When Iacob was low he tells Laban My righteousness shall answer for me Gen. 30. 33. The hand of God will help us and reward honest labors without our being false or unfaithful to men We need not make a foul retreat in the day of tryal nor shift for our selves by complying with the lusts of Men nor wax weary of our duty as quite discouraged and disheartned Heb. 12. 3. as we are apt to do when troubles are grievous and long continued 4. Another Evil is desponding and distrustful thoughts of God David after all his experiences was surprized with these kind of thoughts 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 God's care over him and yet after all this David doubteth of the Word of God and bewrayed his weakness of faith and affiance in him who had watched over him and delivered him out of many great and imminent dangers in a marvellous manner when there was less appearance of hope than now 1 Sam. 22. 5. So Psal. 31. 22. I said in my haste I am cut off from before thine eyes nevertheless thou heardest the voice of my supplications when I cryed unto thee God hath no more care and thought of me than if I were not This was said at the very time when deliverance was a coming Here David yielded a little to foolish haste and lost the stayedness of his faith So Psal. 77. 7 8. Will the Lord cast off for ever will he be favourable no more Is his mercy clean gone for ever doth his promise fail for evermore Questions to appearance full of despair and despondency yet there is some Faith couched under them Will the Lord cast off It implieth the soul cannot endure to be thrust from him Will he be favourable no more It implieth some former experience and desire of new proof Is his mercy clean gone I have deserved all this but God is merciful Will not Mercy help To appearance indeed Despair carrieth it from Faith That 's upmost 5. Questioning our Interest in God meerly because of the Cross. Our Lord hath taught us to say My God in the bitterest Agonies but few learn this Lesson Iudg. 6. 13. If God be with us why is all this befaln us As if they were never exercised with trouble who have God with them Sometimes we question the love of God because we have no afflictions and anon because we have nothing but afflictions as if God were not the God of the Vallies as well as of the Mountains and his love did change with our outward condition and worldly prosperity were a mark of grace which when lost our evidence were gone How hardly soever God dealeth with his People yet he loveth them Heb. 12. 6. Whom the Lord loveth he chasteneth So Rev. 3. 19. As many as I love I rebuke and chasten A Father is a Father when he smileth and when he frowneth he may have love in his heart when a Rod in his hand And we have no reason to question our Adoption meerly because we are put under the correction and discipline of the Family 6. Not only despairing thoughts do arise but Atheistical thoughts as if there were no God no Providence no distinction between good and evil and it were in vain to serve him Psal. 73. 13. I have cleansed my heart in vain and washed my hands in
quite the contrary way They see the mercy of God that the things of Nature keep ordinarily one constant course and are not terrified with the frequent change thereof yea they are thereby confirmed in the belief of the Lord's constancy and faithfulness But men in love with their lusts make a woful use of this consideration hardning themselves in their conceit that there shall never be a change and so sin more securely See the like in other things 1 Cor. 7. 29. 1 Cor. 15. 32. Iude 24. Rom. 6. 2. 2 Sam. 7. 2. with Haggai 1. 2. 1 Sam. 3. 18. 2 Kings 6 33. USE 2. When ever you look to Heaven remember that Within you have a God who hath fixed his residence and shewn his glory there and made it the seat both of his mercy and justice You have also there a Saviour who after he had dyed for our sins sate down at the right hand of Majesty to see his promises accomplished and by his word to subdue the whole world There are Angels that fulfil his commandment hearkning to the voice of his word Psal. 103. 21. There are glorified Saints who see God face to face and dwell with him for evermore and came thither by the same Covenant which is propounded to us as the Charter of our peace and hope Without we see the Sun and Moon and all the heavenly Bodies move in that fixed course and order wherein God hath set them And will God shew his constancy in the course of Nature and be fickle and changeable in the Covenant of Grace wherein he hath disposed the order and method of his mercies USE 3. To cure our Unbelief by considering how God's Grace is setled in the Covenant so as to leave no cause or occasion of doubting or suspecting the truth and certainty of those blessings which he hath promised us And shall we live in jealousie as if we were not upon such sure terms with God If we transact with another about certain benefits the Transaction may prove to no purpose if the matter about which we contract with them hath no Being or the terms be impossible or the conveyance be not firm and strong so as to hold good in Law Now none of these can be imagined in our entring into Covenant with God For 1. Eternal Life is not a Chimaera or a thing that hath no Being you might run uncertainly 1 Cor. 9. 24. if it were a Dream or a well-devised Fable No 't is the greatest reality in the world Heb. 4. 9. we cannot be mistaken we see it before us in the promises so confirmed 2. 'T is not upon impossible terms but such as are performable by the grace of God Eph. 2. 8. By grace ye are saved through faith and that not of your selves it is the gift of God And the Apostle telleth us Rom. 4. 16. it is of grace that it may be sure to all the seed 'T is grace maketh it sure God giveth what he requireth There are conditions that concern making Covenant and keeping Covenant First Conditions for making Covenant Jer. 24. 7 I will give them an heart to know me that I am the Lord. Ezek. 36. â—…6 A new heart will I give you and a new spirit will I bestow upon you After this for keeping Covenant This is a Covenant that keepeth us as well as we keep it Ier. 32. 40 41. I will put my fear into their hearts that they shall not depart from me So Ezek. 36. 27. There is a promise of influence I will put my Spirit into you and cause you to walk in my statutes and ye shall keep my judgments and do them This to prevent the danger of Discovenanting 3. Or that the Conveyance be not strong and firm so as to make a Plea in Law for it is as strongly confirmed as any thing can be by God's word and oath as before it is upon record in Heaven among the ancient decrees of God 'T is written in the word for our comfort yea upon our hearts 'T is sealed by the blood of Christ Heb. 9. 16 17. sealed by the Spirit Eph. 1. 13. And therefore the Conveyance will bear a Plea both now in Prayer and hereafter before the Tribunal of God we may shew him his promises plead the satisfaction of Christ as he pleadeth it in Heaven Heb 9. 24. But where is there room for any doubt If any it must be of your qualification for on God's part all is ordered and sure and there two things First That all the qualifications of the Gospel must be Evangelically interpreted not legally not in absolute perfection but prevalent degree Mark 9. 29. and Can. 5. 2. Secondly Your only way to obtain comfort is to make the qualification more explicite 1 Iohn 2. 5 Whosoever keepeth his word in him verily is the love of God perfected hereby we know that we are in him And 1 Iohn 3. 19. Hereby we know that we are of the truth 4. Let nothing that is uncertain keep you from this blessed and sure Covenant all things without it are uncertain Riches are uncertain 1 Tim. 6. 17. The like may be said of Honours they are slippery places of Friends Health Life itself Now do not forsake your own mercies for lying vanities Some vain thing or other taketh us off from God and seeking his favor which will certainly prove a Lye to you therefore employ your time care and thoughts about these things 5. If the Covenant be setled never expect to alter it or module it and bring it down to your fancies and humors 'T is God only that can prescribe Conditions and Laws of Commerce between us and him Man is not allowed to prescribe the Conditions or treat about the making of them but is only bound to submit to what God was pleased to prescribe and to fulfil the Conditions without disputing They are not left free and indifferent for us to debate them and modifie and mitigate and bring them down to our own liking and humor We are to take hold not to appoint Isa. 56. 4. and Rom. 10. 3. so that it bindeth our duty as well as assureth our comfort our vote cometh too late to retract and alter God's eternal decrees What would you have to be done for your freedom from Hell and the wrath of God Oh that God would alter those severe Constitutions which he hath made and not insist so strictly on the self-denying duties required in the Gospel Covenant for the salvation of sinners You may as well ask that God should repeal the Ordinances of Nature turn night into day and day into night for your sakes But if the Gospel-Covenant were repealed that you may be more secure what then In what a case are you then What will you hold by then You have no hope if the Gospel stand in force but what hope would you have if the Gospel were abolished Must the whole world be ruined to establish your security and indulgence to sin Oh! surely this
nothing but sorrow but in the Word of God joy and comfort 4. The way of Application my delights the word is plural and increaseth the sense in what way soever it be interpreted Now it may be interpreted passively or actively 1. Passively That the Word of God refreshed him and afforded him matter of delight and so renewed his strength David had many sorrows but here he found delights as many comforts as troubles The Word of God yieldeth comfort for every state of life if there be many sorrows there are many delights but with advantage heavenly comforts for earthly afflictions eternal comforts for temporal sorrows 2. Actively He delighted in the Word of God yea counted it his delights it increaseth the sense 1. It was his chief delight Other things might be thankfully accepted and acknowledged but this was the solace and delight of his Soul 2. His continual delight and comfort to which he retreated upon all occasions 3. His whole or onely delight When deprived of all other things this was in stead of all delights to him all which shew his high esteem of the Word DOCT. That the afflicted mans true consolation is in the Word of God I will pursue the Point in the method that I have laid forth in the parts of the Text. 1. A Man after God's own heart such as David was may be afflicted why First Because God hath chosen another way of expressing his love to his people than by outward things for he will govern the spiritual part of the world by Faith and not by Sense therefore none shall know love and hatred by things that are before him Eccles. 9. 1. that is by meer outward events or things obvious to outward sense the significations of his love are more hidden Prov. 3. 31 32. Solomon supposeth that the Oppressor may be in a flourishing condition yet all this while the Lord hates him his secret is with the righteous we know his fatherly love to us not by things without us but things within us Rom. 8. 16. 1 John 3. 4. Hereby we know that he abideth in us by the Spirit which he hath given us Gal. 4. 6. He hath sent forth the Spirit of his Son into our hearts Outward things would soon be overvalued and we should take them as our whole felicity and portion if besides their sutableness to our present needs and appetites they should come to us as special evidences of God's love 2dly Afflictions are necessary to the best Certain it is God will conduct his people to glory not only by his internal but external Providence Now to humble us to wean us from the world there is need of afflictions 1 Pet. 1. 6. Te are in heaviness for a season if need be We are wanton vain neglectful of God unmindful of heavenly things if God did not put us under the Discipline of the Cross our minds and hearts would be more alienated from God and heavenly things Psal. 119. 67. Before I was afflicted I went astray Now since the best need it God will not be wanting in any part or point of necessary government to them 3dly That they may know the worth and benefit of God's Word and the comfort of it may be seen and felt by experience how able it is to support us and to uphold a sinking heart under any trouble whatsoever Rom. 15. 4. In full prosperity when we seem to live upon the creature we know not the benefit of God's promise nor how to live by Faith as the use of Bladders in swimming is not known while we are upon firm land The Word of God provideth comforts for the obedient not only at the end of the journey but for their support at present while they are in the way These comforts would be useless if never put upon the tryal therefore none of God's children must look to be exâ—…pted 1 Pet. 5. 9. All these afflictions are accomplished in your brethren that are in the world Our condition is no harder than the rest of the Saints of God that have passed thorow the world 2. David was ready to sink under his burden and so are other the people of God ready to perish when they look to the bare afflictions This may come First From the grievousness of the affliction which staggereth and amaseth them Psal. 60. 3. Thou hast shewed thy people hard things thou hast made us to drink of the wine of astonishment Their thoughts are confounded as a man that has taken a poysonous Potion They know not to what hand to turn are wholly dispirited and put out of all comfort 2dly It comes from the weakness of the Saints There is some weakness and imbecility in the best more than they are aware of as when David was ready to faint under the Cross before troubles came We are like unto Peter we think we can walk upon the Sea but some boistrous wind or other assaults our confidence and then we cry out Help Master we perish Mat. 14. 30. We reckon only upon the Sea but do not think of the wind and so our weakness is made evident by proof whence cometh this weakness 1. Partly because we look more to the Creature than to God and to our dangers than to the power that is to carry us through them Isa. 51. 12 13. I even I am he that comforteth thee who art thou that thou shouldst be afraid of a man that shall dye and of the son of man that shall be made as grass And forgettest the Lord thy Maker that hath stretched forth the heavens and laid the foundations of the earth and hast feared continually every day because of the fury of the oppressor as if he were ready to destroy and where is the fury of the oppressor We that have the immortal and almighty God to be our Protector and Saviour why should we be afraid of a frail mortal man 2. If they look to God yet God doth not seem to look to them If a thin Curtain be drawn between God and us we are presently dismayed as if he were wholly gone and because of our hardships question the love of God Psal. 77. 9. Hath God forgotten to be gracious hath he in anger shut up his tender mercies Isa. 49. 14. Zion hath said the Lord hath forsaken me my God hath forgotten me though our condition be every way consistent with the fatherly love of God Heb. 12. 5. Have you forgotten the Exhortation which speaketh to you as children We are children though under discipline and God is a Father though he frowneth as well as smileth 3. Impatiency of delay if we question not his love yet cannot tarry his leisure Certainly it is very good to wait God's leisure though he seemeth asleep he will awake for our help Faith makes us like people that dig the Pit and wait for the rain to come down and fill it To lay the Cloth though we know not whence the Provision will be sent But the people of God
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
easily diverted and control'd by other and higher desires and you can be satisfi'd and take up with something beneath Christ and Christ is not the precious and onely one of your souls you have not that impression which amounts to a hearty work 2 Another impression is a thorow hatred of Sin and serious watchfulness and striving against it when you seek to cast it out of your soul with indignation Hos. 14. 8. To hate every false way Psal. 119. 104. when you are continually groaning under it Rom. 7. 24. and seek to weaken it more and more for they that are Christs have crucified the flesh with the affections and lusts thereof Gal. 5. 24. This is a sensible impression left upon the soul. 3 A lively diligence in the spiritual life Though you cannot tell how God brought you in yet if you keep up a lively diligence in serving God and with the Twelve Tribes instantly serving God day and night Acts 26. 7. and you are always working out your own salvation with fear and trembling Phil. 2. 12. and you are hard at work for God If this holy care be the constant business and drift of your Lives you have the Effect of this Conversion though the first impression of it be not so sensible SERMON XCIX PSAL. CXIX VER 94. I am thine save me For I have sought thy precepts IN these words you have 1 David's Plea I am thine 2 His Request Save me 3 His Argument to make good his Plea I have sought thy precepts His Plea is taken from God's interest in him I am thine His Request is for safety to be saved either from wrath to come or from temporal danger rather the latter for he seeth trouble lie in wait for him therefore save me And then the evidence of that interest which may serve as an argument to set on the Request I have sought thy precepts Let me speak of these in their order and first of David's Plea I am thine Doct. 1. That God hath a special People in the world whom he will own for his David as one of this number saith to God I am thine By a common right of Creation all things are Gods 1 Chron. 29. 11. Heaven and earth is thine and all that is therein He made all and therefore by a just right he is Lord of all Psal. 24. 1. The earth is the Lords and the fulness thereof Now as to this general right God is no more bound to one than to another there is no great priviledge in this to be Gods in this sense for so are the Cattel upon a thousand hills As we are his by Creation we cannot say with David I am thine save me for he that made them will not save them if they have no other title and interest in him Isa. 23. 11. Thus by Creation all things are Gods But more especially men Ezek. 18. 4. All souls are mine God hath a peculiar interest in the reasonable creatures as their Maker Governor and Judge And yet further his Church are his by general Profession all the Members of the visible Church may say Lord We are thine and that is some kind of Plea for their safety and protection Isa. 63. 19. We are thine thou never bearest rule over them they were not called by thy name So may all the Members of the visible Church speak to God yet more particularly there is a remnant in the world that are his by a nearer interest and they are the Saints or New Creatures who are his peculiar People Tit. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the World else they are but as the lumber of the house but these are his treasure a man is more chary of his treasure than of his lumber yea they are his jewels Mal. 3. 17. precious and dear to him and of special interest in his heart and affection they are the first-fruits of his creatures Jam. 1. 18. The first-fruits were the Lord's Portion Now these God doth peculiarly take to be his Portion and his and valueth them more than all the world besides Let us see the grounds of his special interest in them wherefore are they his He hath elected them before all the world Iohn 17. 6. Thine they were and them thou gavest me They were his by eternal election and choice and they are purchased and bought by Christ therefore called a purchased People bought them with a price 1 Cor. 6. 19 20. and upon this ground they are said to be Christs 1 Cor. 3. 23. Now as they are Christs and Gods by Purchase they are also his by Conquest and Rescue from Satan Prisoners in War belong to the Conqueror Luke 11. 21. The strong man that holdeth captive the carnal part of the world they are his Goods but the stronger than he shall come and bind him and take away his Goods They were Satans but by rescue and conquest the Prey falls to Christ Col. 1. 13. Who hath delivered us from the power of darkness and translated us into the kingdom of his dear Son Once more They are his by effectual calling and work of his grace Eph. 2. 10. We are his workmanship created in Christ Iesus unto good works c. So the Title is changed by the right of the New Creation Again They are his by Covenant we chuse him to be our God and the Lord chuseth us to be his peculiar People Hos. 2. 23. They acquiesce in him as their all sufficient Portion and surrender and give up themselves to his use and service This is that which is chiefly intended nere namely That we are his by contract and resignation for so David saith Lord I am thine All this doth abundantly make good God hath a special People in the world whom he will own for his The grace by which we are inclined to resign up our selves to God that slows from Election through the Redemption of Christ by sanctification of the Spirit but the Grounds Reasons and Motives for which we dedicate our selves to God they are his right in us by Creation and Redemption it is but fit God should have what he hath made and bought we are his Creatures his Purchase therefore we are his USE I. For Tryal Are we of the number of God's peculiar People As David said to the Egyptian To whom belongest thou Whence art thou 1 Sam. 30. 13. So if the Question should be put to you Whence are you To whom do you belong Can you answer Lord I am thine I belong to thee If it be so then 1. When did you solemnly dedicate your selves to him If you be Gods can you remember when you first took your Oath of Allegiance to him There is a solemn time of avouching one another when God avouched you to be his People and you avouched God to be your God Deut. 26. 17 18. Thou hast avouched this day the Lord to be thy God and to walk in his ways and keep his statutes and his commandments and judgments and
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.
quickned me O! when a child of God is even dead and hath many damps and discouragements upon his heart when he goes to the Word there he hath quickning reviving and is encouraged to wait upon God again All our discomfort comes from forgetting what God hath spoken in his Word Heb. 12. 5. Ye have forgotten the exhortation which speaketh unto you as unto children There 's abundant consolation in the Word but we forget it and do not carry it always in our mind and then we lie under much dejection of heart if we do not study it discomfort will come upon us In the Word there 's a remedy for every malady and an ease for every smart and therefore this is that which makes it precious to the children of God II. Secondly The Saints readily yield this love to the Word Why 1. Because their hearts are suited to the Word The Word is every way suited to the sanctified nature and the sanctified nature is suited to it for that which is written in God's Book is written over again upon their hearts by the finger of the Spirit while we are in our natural state there is an enmity to the Law of God For we are not subject to the law of God neither indeed can be Rom 8. 7. I but when they come to be written upon the heart and mind then our affections are suited to the Word Carnal men do not love the Word why because it is contrary to them as Micaiah to Ahab He prophesieth nothing but evil to me it only rubs their sores and discovers their spots to them and that 's grievous and proud spirits think it to be a simple plain doctrine Worldly spirits love it not for it draweth them off wholly to think of things to come but they whose hearts are suited to it they have a mighty love to it 2. They have tasted the goodness of the Word therefore they love it 2 Pet. 2. 3. As new born babes desire the sincere milk of the Word why If so be ye have tasted that the Lord is gracious if you have felt any benefit Ier. 15. 16. Thy words were found and I did eat them and thy Word was unto me the joy and rejoycing of mine heart When they come to taste digest and have experience of the benefit in comforting changing supporting their own hearts then they love the Word of God that hath been the instrument of it Iam. 1. 18. He hath begotten us by the word of truth then what follows Be swift to hear If a man be begotten if he hath felt the benefit of the Word then he will be taking all occasions to delight himself and refresh his soul in the VVord of God in reading hearing meditating because he hath found sensible benefit Use 1. To shame and humble us that we are so cold in our love It is an admirable and an incredible affection David here speaks Consider who it was that speaks thus David he that was incumbred with the employments of a Kingdom he that had so many Courtly pleasures so many great businesses to divert and draw him aside yet all his employment could not with-hold him from delighting himself in the VVord of God It was David that was a King and mark how he doth express himself he doth not say I endeavor to keep thy Word but I love thy Word Nay he saith more he speaks of it as a thing he could not express How I love thy Law No great wonder that we cannot express the excellency of the Word but that our affections which are so finite that these should not be exprest this is wonderful Then he speaks of it with Exclamation too O how I love thy Law and he speaks this to God the Septuagint read it Lord how have I loved thy Law He makes God himself to be Judge not only of the truth of his love as Peter makes Christ the Judge of the truth of his love I have many failings I have fallen foully of late but Lord thou knowest all things thou knowest I love thee but he makes God the Judge of the strength of his love Lord how do I love thy Law Have we any thing answerable Heart should answer heart Are there such affections wrought in us as David expresseth to be in himself This should shame us for we have more reason there is more of the VVord of God revealed to us more of the counsel of God discover'd the Canon of Scripture being enlarged more discover'd than ever was to David yet our affections so cold SERMON CII PSAL. CXIX VER 97. Oh how love I thy Law c. I Come now to a second Use. To press us to get this Love Take three Arguments 1. This will wean us from sinful delight that is apt to insinuate with us and take our hearts it will draw us off from carnal pastimes curious studies vain pamphlets if you had this Love here would be your recreation in the word of God Castae deliciae meae sunt Scripturae tuae saith Austin here are my chaste delights thy holy Scripture to be ruminating and meditating there Here you will be employing your time and strength of your thoughts There are two things mightily concern us to make Religion our business and recreation our business in regard of the seriousness and our recreation and delight in regard of the sweetness Now if you have a word from God here will be your delight you will be exercising your selves contemplating the height depth and breadth of God's Love in Christ Jesus and turning over this blessed book Iob 23. 12. I have esteemed the words of thy mouth more than my necessary food Your very food for sustentation of your bodies will not be so sweet to you as the word of God for the comfort and refreshing of the Soul when the promises are as dry breasts and withered flowers when men have little or no feeling of the power of it upon their hearts no wonder they are besotted with the pleasures of sin Mans mind must have some pleasure and oblectation but their harts are chained to carnal delights so that they cannot mind the business of their souls 2. Your hearts will be more stable and upright with God more constant in the profession of godliness when you come to love the word and love the truth for the truths sake 2 Thes. 2. 12. Because they received not the truth in the Love of it therefore God gave them up to strong delusions that they might believe lyes The Lord hath seen it sit ever to continue this dispensation in the course of his Providence to suffer seducing spirits to go forth to try how we have received the truth whether only in the bare profession of it or received it in the Love of it Many have received the truth in the light of it that is compelled by Conscience and by humane tradition and currant opinions and custom of the country to profess it but they do not love it therefore they
freedom and sovereignty 2. Sometimes to manifest the power of his grace both in the person that is endued with it and the power of his grace upon others As to the person himself in whom this wisdom is found when they are young the Lord doth shew he can subdue them by his Spirit and make their prejudices vanish enlarge their understanding and over-rule their heart 1 Iohn 2. 14. I write to you young men because ye are strong and the Word of God abideth in you and ye have overcome the wicked one In that slippery Age when Lusts were boistrous Temptations most violent and they usually uncircumspect and head-strong and give up themselves to an ungoverned licence yet then can God subdue their hearts and make them stand out against the snares of the Devil And then with respect to others when by the foolish he will confound the wisdom of the wise and blast the pride of man and cast down all conceit in external priviledges and give young ones a more excellent spirit than the aged as the Apostle intimates such a thing 1 Cor. 1. 26. Not many wise men after the flesh not many mighty not many noble are called But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty And our Lord Mat. 11. 25 26. Thou hast hid these things from the wise and prudent and revealed them unto Babes Even so Father for so it seemed good in thy sight Usually God will do so when he will punish the unfaithfulness of those that are in publick place and office The Law shall perish from the Priest and Counsel from the Ancient God will not take the usual way and course but will give his Spirit and graces of his Spirit to them and deny it to those that should be Builders Now what Use shall we make of this There may be an Abuse of such a Point as this and there may be a very good Use. To prevent the Abuse 1 This is not to be taken so but that there should be reverence shewed to the aged Job 32. 4 5 6. Elihu had waited till Iob's Friends had spoken because they were elder than he It is an abuse of men of a proud persuasion of their own knowledge and learning to despise the aged especially when they also have a competent measure of the same Spirit The Scripture speaks of Paul the aged certainly there is a reverence due to gray hairs And it argues a great disorder when the Staff of Government is broken and the established Order is overturned when a child shall behave himself proudly against the ancient Isa. 3. 5. And young men shall peark up to the despising of their Elders Deut. 28. And 2. this is not to be applied so to prejudice the general case of consulting with the Ancients which was Rehoboam's sin though God sometimes giveth wisdom to young men yet the usual course is that Iob 32. 7. I said days should speak and multitude of years should teach wisdom Certainly those that are old they are freer from passions bettered by use and experience and long continuance in study have more advantages to add to their knowledge therefore usually though the bodily eyes be dim the understanding may be most clear and sharp Use 2. The Use in general is twofold That young men should not be discouraged nor despised 1. Not discouraged We use to say youth for strength and age for wisdom but if they apply their hearts to Religion and the study of God's will and with knowledge join practice they may profit and so as they may be a means to shame those that are elder while they come behind them in many gracious endowments They are not to be discouraged as if it were too soon for them to enter into a strict course or grow eminent therein for God may glorifie himself in their Sobriety Temperance Chastity Zeal Courage and the setting their strong and eager spirits against sin it is a mighty honour to God Psal. 8. 2. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies c. The graces of God in young ones do mightily turn to the praise of his glorious grace and God is admired in them and it is an honour and comfort to you also Eph. 1. 12. In Christ before me it is a just upbraiding to elder people that lie longer in sin 2. Nor yet should youth be despised 1 Tim. 4. 12. Let no man despise thy youth God's gifts should not be despised in any nor stir up rancor God may speak by them as he spoke by Samuel and to Samuel when he spoke not to old Eli. Having premised this let me come to apply it particularly though briefly it conduceth then 1. To the encouragement of youth to betake themselves to the ways of God O consider let us begin with God betimes do not spend your youth in vanity but in a serious mortified course This is your sharp and active time when your spirits are fresh therefore if your Watch is set right now you may understand more than the Ancients Give up your hearts to a religious course let not the Devil feast upon the flower of your youth and God be put off with the fragments and scraps of Satan's Table while you are young take in with God it 's a great honour to God and it will be an honour and advantage to you Mat. 11. 15 16. When the Children cry Hosanna to the Son of David and the Pharisees reproved him for it Christ approves of it saying Have ye never read Out of the mouth of babes and sucklings thou hast perfected praise When young ones take kindly it is a great blessing therefore is judgment hanging over this Nation that youth is so degenerated whereas formerly they were addicted to Religion now they are addicted to all manner of lusts and vanity Then it would be an honour and comfort to you the sooner we begin with God the more we glorifie God and the more praise to God Eph. 1. 12. That we should be to the praise of his glory who first trusted in Christ. They that get into Christ above others they glorifie Grace above others Rom. 16. 7. They were in Christ before me He that first gets into Christ he hath the advantage of others Seniority in Grace is a preferment as well as in Nature And then it is a great advantage Eccles. 12. 1. Remember thy Creator in the days of thy youth When we begin betimes with God we have more opportunity of serving and enjoying God than others have A man should bear the yoke in his youth Lam. 3. If the bent of our inclinations were set right in our youth it would prevent much and hinder the growth of sin Though a man cannot plant Grace in his heart that 's the Lord's own work yet it keeps sin in and prevents inveterate custom
how we are to refrain from every evil way The reasons of this are two 1 Because sins will weaken our graces 2 They will weaken our Comfort both which are necessary to the keeping of Gods Law therefore if we would keep the Law and be punctual and close with God in a course of Obedience we must stand at a great distance in heart and practice from all sin 1. Sins will weaken our graces There are several graces necessary to the keeping of God's Law as Faith Fear Love Hope You know at Conversion God puts a vital Principle into us that is diversified and called by these several names These graces are planted in us as principles of operation and as these decay our acts of Obedience will be more or less a sickly faith can produce but weak operations as if the root wither and decay the branches will not long flourish so when our fear and reverence of God is lessened as it is by every act of sin the spiritual life will not be carried on with that exactness and care So when our love waxeth cold we will not be so diligent and serious for these are the Principles of operations Rev. 3. 3. When they left their first love they left their first works If there be a decay and diminution of our graces then there will be an intercession of acts and operations these graces will suffer a shrewd loss they are qualities and therefore capable of encrease and remission being more or less As Love it may wax cold Matth. 24. 26. Fear may be greater or less so Faith though there be some seed of Grace remains to preserve the interest of the soul yet things may be ready to dye and faint How do they decay by sins Gal. 5. 17. These things are contrary flesh and spirit that is always warring upon one another and weakening one another and here lies the Christian's advantage to observe which is up and which is down By every act of deliberate sin the flesh is strengthened and grace weakened these are up and down in a renewed heart therefore it is good to see which prevails that you may not weaken your strength if you gratifie the flesh you hearten your enemy and strengthen your clog and so grace languisheth 2. It weakens our comfort Comfort is necessary to make us lively and chearful in God's service The Lord knows we drive on heavily when we have not that peace of Conscience serenity of mind and we want the comforts of God's spirit The more our hearts are enlarged the more we run the way of God's Commandments Psal. 119. 32. What is an enlarged heart chiefly by joy and comfort It is joy that enlargeth the heart now sin weakens this joy this comfort which is our strength When Adam sinned his soul was filled with horror Gen. 3. 10. And David when he had been tampering with sin lost his Comfort Psal. 51. 8. Make me to hear of joy and gladness that the bones which thou hast broken may rejoyce And ver 12. Restore to me the joy of thy Salvation He that priks himself with a needle or sharp thing must needs feel pain so whosoever gives way to sin certainly will have trouble of soul confusion grief fear sorrow and loseth his sense of salvation for a time and sins away his peace Always the more exact our walking the more is our peace of Conscience 2 Cor. 1. 12. This is our rejoycing the Testimony of our Conscience c. Well then if we would be punctual with God we see how much it concerns us to stand at a distance from every evil way Use 1. To shew how far they are from a course of Obedience that live under a full power of their sins Never think you seek after that which is good while your evil scent remains with you and your former evils are in life and strength to this very day All those that wallow in brutish sins of Drunkenness and Adultery so those that are guilty of common swearing Sabbath breaking and such â—…like gross sins these have good thoughts of themselves they have sincerity towards God but such have a spot that is not the spot of God's people Twice there 's a caution interposed that such should not be deceived 1 Cor. 6. 9. Eph. 6. 6. You will say where lies the danger of any deceit O the worst are apt to deceive their own hearts There 's a world of these deceivings in the hearts of men the best of Saints have fallen into as great sins they think these are but petty slips and humane infirmities and God's patience will suffer all grace will pardon all at length and no man is perfect therefore they have some hopes to even those that are drunkards adulterers and abusers of themselves with mankind though their sins be as Sodom those that fall into the grossest sins they are apt to be deceived Be not deceived these things are not consistent with grace 2. It shews how far they are from the temper of God's Children that are not punctual with God in a course of Obedience that hate one kind of evil not another many hate prodigality yet not covetousness hate covetousness and are given up to sensuality hate an Epicure and such a one as squanders away his estate thinks as evil of him as can be but not hard hearts such as shut up their bowels and do no good in their places and some hate sensuality but not pride but cherish that there is some sweet bit under his tongue as Zophar speaks Iob 20. 12. Christians though we can subdue no sin as we should yet we are to resist every sin and especially to bend all the force and strength of your souls against your sins that sin which is most apt to prevail with you this is a sign of uprightness Psal. 18. 23. and therefore if you would know whether you have given up your selves to walk with God to keep his Word what labouring hath there been with your own hearts what pains have you taken to set against your own sins are you most jealous of it pray most against it often turn the edge of the Word upon it are you observing the decays or do you keep it under the tongue Reason with your selves upon the world to come is it reserved corruption or remaining corruption Have you never been dealing with your hearts to suppress such a corrupt inclination as you have been often foiled with Use 2. To press those that would be exact with God to stand at a distance in heart and practice from every known sin whatever urging and solicitations you have within your selves though it would break out yet have you refrained To this end let me commend two graces and two duties The two graces are love to God and his Word and fear to God and his Word For the Graces 1. A Love to God a Love to the word of God A Love to God Psal. 97. 10. Ye that love the Lord hate evil It is as
off Providence appeareth with a doubtful face they that take to the better part may be reduced to great straits therefore sometimes it may happen to the righteous according to the work of the wicked and to the wicked according to the work of the righteous Ecl. 8. 4. So variously doth God dispense external good and evil and may seem to frown upon those that are faithful now yet we should not depart from his judgments Iob 13. 14. Though he kill me yet will I trust in him We should wrastle through many disappointments here or hereafter God will not own us 2. By giving success to a wrong party that layeth claim to him to his favour in an evil way and interpret when his providence seems to be an approbation of an evil course 't is a great temptation God's choicest servants have staggered by it but yet 't is but a temptation Psal. 50. 21. I kept silence and thou thoughest that I was altogether such a one as thy self God may hold his hand though they strangely transform him in their thoughts and entitle their actions to his Patronage God tryeth you Deut. 13 2 3. The Lord your God proveth you to know whether ye love the Lord your God with all your heart and with all your soul. God's Word is so clear and satisfactory that by a righteous judgment he may permit it to try our stedfastness and obedience not as chaff but as solid graâ—… But must we not regard Providences yes but not interpret them against the Word but with it 't is comfortable to see the Word back'd with a Providence Rom. 2. 18. Heb. 2. 2. and Hos. 7. 12. when the Word is made good and they feel that which they would not believe 2dly Not interpret it against the Word Providence is never against the Word it is an exact Comment upon it if we had eyes to see it and when we see it altogether we shall find it so but now we view it by pieces and so mistake Rom. 8. 28. For we know that all things work together for good to them that love God to them who are called according to purpose Ps. 73. 17. Until I went into the sanctuary then understood I their ends When we look to the end of things all hazards are over Secondly The Reasons why we must be exact and constant notwithstanding these temptations I will name but two implied in the two words of the Text Thy Iudgments 1. 'T is God's Word 2. God's Word is Judgment 1. 'T is God's direction who cannot deceive or be deceiv'd you may venture your souls temporal and eternal estate and all upon it upon God's bare word for it is impossible for him to lye In his promises Heb. 6. 18. or to be deceiv'd in his directions The Word of the Lord is a pure Rule 1 Iohn 2. 27. The unction teacheth you all things and is truth and is no lye There is no erring while we walk by this direction the Spirit of God teaching us by his Word and indeed this is the effect of that great Faith to believe God upon his bare word to believe what he hath spoken is true and to act accordingly if this were rooted in our hearts we should not be so unstable so easily foiled by Satan discouraged by the oppositions of evil men or live by example but by rule and would interpret the Providence of God to the advantage and not the prejudice of obedience Whom resist stedfast in the faith 1 Pet. 5. 9. Adhere to the truth of the Word I know here is my direction and in the issue will be my safety and happiness But either we do not believe this is God's Word or do not urge the heart with God's authority and veracity and therefore we are up and down but now when we determine this is God's Word and so receive it 1 Thess. 2. 13. 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 And then 't is my Rule whatever it cost me there you urge the heart with the authority of God Mat. 16. 24. A resolute giving up our selves to God's direction and to receive the Law from his mouth and it is a certain Rule whatever cross accidents fall out it should be receiv'd with such certainty and absolute authority as nothing should move us so assured of it That if an Angel should preach any other doctrine let him be accursed Gal. 1. 8. 2 Tim. 3. 16. and 2 Pet. 1. 2. when it is believed to be the Lord's mind 't is a sure ground for Faith to rest upon 't is not a doctrine sound out by the wit of Man no private invention of others but God's inspiration God hath wisdom to direct me the safest way and goodness and faithfulness enough not to mislead me Good and upright is the Lord therefore will he teach sinners in the way Psal. 25. 8. It is not the devices of their heads that wrote it but the publick mind of God and saith the Apostle Knowing this first this is the first and supreme principle he had said ver 19. that we should consult with the Word for direction and comfort before we can get any saving light or true comfort 2dly ' â—…is Judgments Every Man's doom is contain'd in the Word and if you can but stay a little you shall see it verifi'd by sensible and plain experiences do but wait and observe how God maketh good his promises and accomplisheth his threatnings and you will say no cause to depart you will find you have done right in the issue and that close obedience is the only way of safety and happiness here and hereafter David did as to his own case Psal. 18. 21. I have kept the ways of the Lord and have not wickedly departed from my God And was he a loser by it No God hath recompensed me according to the cleanness of my hands On the other side those that depart from God are destroyed his Word will be made good against them Psal. 119. ver 119. Thou puttest away the wicked of the earth like dross Use 1. Is direction to us both in publick and private Cases Be sure you follow such ways as God's Word doth allow for otherwise it is not constancy but obstinacy and then whatever troubles and discouragements you meet with this will be a comfort to you that you are in God's way First As to your private Case be not discouraged by the instability of your hearts and the temptations of Satan you will be up and down with God But observe these two Rules 1. It is necessary to watch against your first declinings lest by little and little the heart be stolen away from God When you lose your savor of holy things lessen your diligence and are not so exact and watchful you begin to depart from God The gap once made in the conscience groweth wider and wider every day The
first declinings are a cause of all the rest remitting your watch and spiritual fervor by degrees you do not walk with such a strait foot he that looketh to the House to keep it tight and in constant repair prevents the fall of it 2. If through our infirmity we miscarry at any time we must not persist in a wrong course but reclaim speedily not depart wickedly Psal. 18. 21. not lie in the dirt when we have caught a fall There is a departing out of infirmity and a departing wickedly A Candle sucketh light if presently kindled again the longer we lie in our sins the worse the more care and the more speedy the more likely to succeed when there is any breach between us and God not lie in it 2dly As to publick Actions We live in changeable times but it is well that we have a sure Rule this may stablish your hearts if governed by sense and interest with what a gracious face shall we appear to the world Though you meet with troubles for being exact and punctual as to principles of Conscience and many disappointments from God yet in the issue that will be found to be the best course for you and yours Now when you see your duty for which you must consult both with Word and Spirit take heed of two things 1. Unbelief Heb. 3. 12. Take heed lest there be in any of you an evil heart of unbelief in departing from the living God The cause of Apostasie is Unbelief they do not look upon God's directions as judgments Men that look to the present face of things cannot see things to come and so miscarry Hezekiah in the midst of dangers and difficulties was steddy to God 2 Kings 18. 5 6. He trusted in the Lord God of Israel He clave to the Lord and departed not from following him but kept his commandments which the Lord commanded Moses Every duty hath a sanction invested with promises and threatnings therefore as there needeth obedience to make conscience of the precept so faith to believe the sanction which doth enliven the duty and keep our hearts under the awe of it 2. Mortification For till there be an indifferency to all events in temporal things we shall ever be departing and turning off from God sometimes allured out of our obedience sometimes afrighted out of it therefore till dead to worldly accidents and interests we are easily turned out of the way Heb. 12. 13. Lest that which is lame be turned out of the way That which is lame feeble and fearful good men may be carried away thus as Peter Too weak and unconstant are the best of men the least blast of temptation will make them leave off the course of well-doing and without respect had to conscience or credit openly to desert it For fear of man's offence Peter slippeth from his duty fear of losing applause or incurring hatred with men maketh us venture on God's dishonour unmortifi'd lusts make us more tender of our selves than of God Second Point That Divine Teaching causeth Constancy For therefore David saith I departed not for thou hast taught me Here 1. What it is to be taught of God 't is often spoken of in Scripture Isa. 54. 13. All thy children shall be taught of the Lord. John 6. 45. All taught of God Now God teacheth outwardly by his Word but inwardly by his Spirit these two must not be severed Our hearing is necessary Eph. 4. 21. If so be ye have heard him and have been taught by him as the truth is in Iesus The ordinary means of hearing him preached and set forth in the Gospel and publick Ministry and by that means doth Christ make use of it to teach us by his Spirit so Iohn 6. 45. Heard and learned of the Father it doth not seclude a teaching Ministry in the Gospel but it is said 1 Thes. 4. 9. Ye your selves are taught of God to love one another And 1 Iohn 2. 27. But the anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lye and even as it hath taught you ye shall abide in him It is a Rhetorical insinuation the Negative to be understood comparatively man 's teaching is nothing to what you have already by the Spirit On the other side much more doth it not exclude the Spirit upon whom the efficacy dependeth God teacheth by men but the effect is from his grace Mark 16. 20. They went forth preaching the Word the Lord working with them 1 Cor. 3. 6. Paul may plant and Apollo water but God giveth the increase The internal efficacy working by external means Docet Spiritus Sanctus sed per verbum saith Ferus docent Apostoli sed per co-operationem Spiritus Sancti God worketh in and by the means 2. Inwardly God teacheth two ways 1. By common Illumination 2. Special Operation 1. Common Illumination barely enlightning the mind to know or understand what he propoundeth by his Messengers so Rom. 1. 20. God shewed it to the Heathen For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead so that they are without excuse But then 2dly By way of special Operation effectually inclining the will to embrace and prosecute duties so known Ier. 31. 33. I will put my law in their inward parts and write it in their hearts This way of teaching is always effectual and persuasive now in this sense they are taught of God that they do not only get an ear to hear but an heart to understand learn and practise Secondly Why this teaching is the ground of constancy 1. They that are thus taught of God see things more clearly than others do God is the most excellent Teacher One man seeth a thing by candle-light another by day-light he seeth most clearly that seeth by noon-day The light of the Spirit doth clearly manifest things both Object and Faculty The Unction teacheth us all things 1 Iohn 2. 20. 2 Cor. 3. 18. A distinct clear abiding light Carnal men are blind 2 Pet. 1. 9. How sharp sighted soever in other things yet blind they do not see so as to affect their hearts 2. They know things more surely and with certainty of demonstration whereas others have but dubious conjectures and loose and wavering opinions about the things of God Iohn 6. 69. We believe and are sure that thou art that Christ the Son of the living God John 17. 8. Known surely that I came out from thee The many temptations and assaults we meet with need such a certain apprehension 3. This teaching is so efficacious and powerful as that the effect followeth Psal. 86. 11. Teach me thy way O Lord I will walk in thy truth 1 Cor. 2. 4. 'T is a lovely teaching causing us to cleave to what is taught 4. God reneweth this
for such a time Heb. 4 16. when need comes then it 's a time to improve our interest to put promises in suit when God seems to be an Enemy to us when to appearance he executes the curse of the Old Covenant O then we should work through all discouragements then we should hold God to his second Grant and Charter and come to his Throne of Grace and keep him there For the Reasons 1 God is the Party with whom we have to do whence soever the trouble doth arise there 's his hand and his counsel in it therefore it is best dealing with him about it in all afflictions publick or private Amos 3. 16. Is there evil in the City and the Lord hath not done it Let Men but awaken their Reason and Conscience who is it that is at the upper end of Causes that casts our lot upon such troublesom and distracted times So in private afflictions David owned God's hand Shimei had mocked him but he looks higher the â—…ord hath bid him curse So Iob he doth not say the Caldean and Sabean hath taken away but the Lord hath taken Iob 1. 21. Afflictions have a higher cause than Men ordinarily look at they do not come out of the dust but come from God See what inference Eliphaz draws from this principle Iob 5. 8. I would seek unto God and unto God would I commit my cause That is I would go and deal with him about it 't was Eliphaz's advice to Iob and it is seasonable to us all 2 It is God onely that can help us and relieve us either by giving support under the trouble or removing it from us so saith David Psal. 57. 2. I will cry unto God most high unto God that performeth all things for me A Believer looks for all things from God when all things go well with him God is his best Friend when all things go ill with him God is his onely Friend he runs to none so often as to God Now upon these Principles we go to God but for what end let us see what we go to God for 1. That we may know his mind in all his Providences The affliction hath some errand and message to us something to deliver us from God now we need to ask of God to know his mind Micah 6. 9. Hear the rod and who hath appointed it We should not only be sensible of the smart but look to the cause therefore if we would know the cause let us go and expostulate with God about it As Ioab when Absalom set his Corn field on fire he sent for him once and twice but he comes not until he sets his Corn-field on fire and then he comes and expostulates with him Who hath done this 2 Sam. 14. 30 31. So when we make bold and will not come to God nor take notice of his messages God comes and lets out his wrath upon our comforts and conveniences now let us deal with God about it Wherefore is all this 2. That we may have strength to bear it Alas we can bear or do little of our selves for that doing refers to bearing Phil. 4. 13. I can do all things through Christ that strengthneth me That is I can suffer want need hunger thirst nakedness and run through all conditions through Christ that strengthneth me Now you must ask it of God Iam. 1. 5 If any man lack wisdom let him ask it of God It is wisdom to bear affliction if he would wisely carry himself under the Rod that he may not discover his folly he must ask this strength and grace of God 3. Wisdom to improve our chastisement that we may have the benefit and fruit of them Isa. 48. 17. I am the Lord thy God which teacheth thee to profit That is to profit by afflictions to reap the fruit of them So Iob 33. 16. He openeth the ears of men and sealeth their instruction God by a powerful work upon the heart impresseth their duty upon them that they may see wherefore it is that he hath afflicted them 4. We go to God for deliverance and freedom from the trouble Psal. 34. 19. Many are the troubles of the righteous but out of them all the Lord will deliver them It is God's Prerogative to set us free We break Prison when we attempt to escape meerly by our own means therefore either we shall have no deliverance or no kindly one God hath deliver'd doth deliver and we trust will deliver This must be sought out of God God helping together with your prayers 2 Cor. 1. 10 11. Prayer must fetch it out from God or it is no kindly deliverance Well then in our affliction we need to be often with God SERMON CXVII PSAL. CXIX VER 107. Quicken me O Lord according to thy Word Use 1. TO reprove the stupidness and carelesness of them that neglect God in their troubles Dan. 9. 13. All this evil is come upon us yet made we not our prayer before the Lord our God A very sensless slight spirit that when they are under the blows of God's heavy hand they will not be much in calling upon God this is contrary to God's injunction who expects now with earnestness they will seek him God reckons upon it he could not hear from them before but now they 'll pray hard and will make up their former negligence when God sends a Tempest after you as on Ionah yet will you keep off from him It is contrary to the practice of the Saints in their chastisements troubles and afflictions they are much with God opening their hearts to him Nay it is worse than Hypocrites for they will have their pangs of devotion at such a time Iob 27. 10 11. In short you lose the comfort of your affliction Seasons of affliction are happy seasons if they prove praying seasons when they bring you nearer to God it is a sign God is not wholly gone but hath left somewhat behind him when the heart is drawn into him This is the blessing of every condition when it brings God nearer to you and you are more acquainted with him than before Use 2. Then it takes off the discouragements of poor disconsolate ones who misexpound his Providence when they think afflictions put us from God rather than call us to him O no! it is not to drive you from him but to draw you to him Do not think God hath no mercy for thee because he leaves thee to such pressures wants and crosses This is the way to acquaint your selves with God yea though you have been hitherto strangers to him he hath invited you to call upon him in time of trouble he is willing to have you upon any terms A Man will say you come to me in your necessities God delights to hear from you and is glad any occasion will bring you into his presence and therefore be much with God Secondly I observe when this affliction was sore and pressing yet then he hath a heart to pray
in thy way When we have been too busie about the vanities of the world or pleasures of the flesh when we have given contentment to the flesh and been intermedling with worldly cares and delights it brings a brawn and deadness upon the heart Luke 21. 34. Take heed that your hearts be not overcharged with surfeiting and drunkenness and the cares of this world c. I say by this the soul is distemper'd and rendred unapt for God Christians this is a disease very incident to the Saints this deadness that creeps upon them We have not such lively stirrings nor a like influence of grace we have not those earnest and lively motions we were wont to have in Prayer Now God he quickneth us how by exciting the operative graces as Faith Love Hope and Fear when these are kept pregnant and lively as we read of lively hope 1 Pet. 1. 3. There is living Faith and lively Faith and living Fear and lively Fear of God and living Hope and lively Hope All graces God makes them lively and vivacious that they may put forth their operations the more readily Well this is quickning in duties 2 There is quickning in afflictions and so it is opposed to fainting that fainting which is occasioned by too deep a sense of present troubles or by unbelief or distrust of God and his promises and the supplies of his grace O when troubles press upon us very sore our hearts are like a Bird dead in the Nest overcome so that we have no spirit life nor aptness for God's service my soul droopeth for very heaviness we have lost our life and our courage for God Well How doth God quicken us By reviving our suffering graces as our hope of eternal life and eternal glory patience and faith and so puts life into us again that we may go on chearfully in our service by infusion of new comforts He revives the spirit of his contrite ones so the Prophet saith Isa. 57. 15. He doth revive our spirits again when they are dead and sunk under our troubles O! it is very necessary for this Psal. 80. 18. Quicken us and we will call upon thy Name Discomfort and discouragement it weakens our hands until the Lord cheers us again we have no life in prayer By two things especially doth God quicken us in affliction by reviving the sense of his love and by reviving the hopes of glory By reviving the sense of his love Rom. 5. 5. The love of God is shed abroad like a fragrant ointment that doth revive us when we are even ready to give up the ghost Psal. 85. 6. Wilt thou not revive us again that thy people may rejoice in thee I say when he restores the sense of his love after great and pressing sorrow then he is said to quicken so when he doth renew upon us the hopes of glory Rom. 5. 2 3. We rejoice in hope of the glory of God Well you see what this quickning is 2 Secondly This quickning must be asked of God 1. Because it is his Prerogative to govern the heart of man especially to quicken us God will be owned as the Fountain of all life 1 Tim. 6. 13. I charge thee in the sight of God who quickneth all things It is God that quickneth all things All the life that is in the Creature all the life that is in new Creatures it comes from God it is he that giveth us life at first and he must keep in this life in the soul and restore it The meanest Worm all the life it hath it hath from God When Iohn would prove the Godhead of Christ he brings this argument Iohn 1. 4. In him is life There is not a Gnat but receives this benefit from Christ as God He hath the life of all things and this life is the light of Men much more the noble Creature Man hath this life from God much more the new Creature greater opâ—…ration of spiritual life more depends upon his influence and therefore if we would be quickned and carried out with any life and strength we must go to God for it 2. God as our Judge he must be treated with about it for he smites us with deadness therefore till he takes off his sentence we cannot get rid of this distemper it is one of God's spiritual plagues which must be removed before we can hope for any liveliness and any activity of grace again Under the Law God punished sins more sensibly as unhallowed addresses he punish'd them with death Under the Gospel he punisheth sins with deadness of heart When they seem careless in the worshipping of God they have a blow and breach as he smote Uzza and Nadab and Abihu dead in the place and now he smites with deadness Rev. 3. 7. He hath the Key of David that openeth and no man shutteth and shutteth and no man openeth without his permission we can never recover our former lively estate again for there is a judicial sentence passed upon us Use. To press us to be often with God for quickning that we may obtain this benefit I have spoke of it at large upon another Verse if you would have this benefit rouze up your selves Isa. 64. 7. There is none that stirreth up himself And 2 Tim. 1. 6. Stir up the gift that is in thee A Man hath a faculty to work upon his own heart to commune and reason with himself and we are bidden to strengthen the things that are ready to die Rev. 3. 2. When things are dying and fainting in the soul we are to strengthen our selves therefore if we would have God to quicken us thus must we do chide the heart for its deadness in duty we can be lively enough in a way of sin chide the heart for its deadness in affliction Psal. 42. Why art thou cast down O my soul still trust in God And after you have done this then look up and expect this grace from God in and through Christ Jesus It is said Iohn 10. 10. I am come that they may have life and have it more abundantly Jesus Christ he came not only that we might have life enough to keep body and soul together but that we might not only be living but lively full of life strength and chearfulness in the service of God He is come into the world for this end and purpose expect it through Christ who hath purchased it for us And then plead with God about it according to his promise Ah Lord according to thy Word hast thou not said I will quicken a dead heart When thou art broken and tossed with affliction remember it is the high and lofty One that hath said he will revive the heart of the contrite ones Isa. 57. 15. and plead thus with God Ah Lord dost not thou delight in a chearful spirit Wilt thou not revive us again that thy people may rejoice in thee Psal. 85. 6. And then humble your selves for the cause of the distemper what 's the
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
he is reduced to exigences then is the time to put the Bonds in suit God by promise hath made himself a Debtor As having nothing yet possessing all things 2 Cor. 6. 10. They have all things in the promise though nothing in sense If we have but one gracious promise left to subsist upon we cannot be poor 't is better riches than all the world for then our right to God and eternal Life still remaineth If an Estate here should last till death yet then certainly men try the weakness of their portion When other men find the worthlesness and baseness of their portion you find the sweetness fulness and comfort of yours Carnal men have but an Estate for life at best Luke 16. 25. Son in thy life time thou receivedst thy good things when they come to die they can look for no more then they find the gnawing Worm of Conscience prove matter of vexation and torment but then your heritage comes to the full Psal. 73. 26. My flesh and my heart faileth but God is the strength of my heart and my portion for ever Not only when all outward comforts fail all Creatures in the world have spent their allowance but when the flesh begins to fail when we consume and faint away and hasten to the Grave Lord then thou failest not thou art the strength of my heart and my portion for ever We have an interest in the eternal God and we shall live eternally to enjoy him God lives for ever and we live for ever that we may enjoy God 2. Now I come to give the Reasons Why it is the property of Believers to chuse this for their portion and why no others can do it It is the property of Believers to do so upon two Grounds 1. Because of the wisedome that is in Faith Faith is a spiritual prudence You shall see Faith is opposed not only to ignorance but to folly because it teacheth us to make a wise choice Reason makes us wise to chuse a good portion in this World The Children of this world are wiser in their Generation than the Children of Light Luke 16. 9. But Faith is for the inward and spiritual life Worldly men are wise in worldly employments to make a wise choice and accomplish such things they affect turn and wind in the world there they excel the Children of God but Faith makes us wise for Eternity and therefore it chuseth the better portion Faith is a spiritual light and seeth a worth in other things It is a notable Saying Prov. 23. 4. Labour not to be rich cease from thine own wisdom How came these two things to be coupled If we had no better wisedom than our own we should spend our time strength and care to labour to be rich Humane wisedom doth only incline and enable us to the affairs of the present life but God infuseth a supernatural light into the Saints they have counsel from the Lord Psal. 16. 7. I will bless the Lord who hath given me counsel my reins also instruct me in the night seasons as if he had said Ah Lord if I am left to my self and the workings of my own natural spirit I should be as vain and foolish as others are but thou hast given me counsel 2. The next Reason is Because of the nobleness and height of spirit that is in Faith Faith will not be satisfied with any slight fancies it must have better things than the world yieldeth The great priviledg of the Covenant and work of Grace is to give us a new heart that is another manner of Spirit than we had before Our natural spirit is the spirit of the world a cheap vile low spirit that will be satisfied with every base thing Every man seeketh something for his portion for no man hath sufficiency in himself but seeketh it without natural men go no further than the world riches honour pleasure they seek it some in one thing some in another there is none more unsatisfied than a worldly man for his heart cannot find rest and yet none are sooner satisfied a worldly man is not dainty but taketh up what is next at hand You think there is no such excellent spirited men as they that have high designs in the world and can atchieve Greatness and Honour But a poor Christian is of a more excellent spirit these things will not give him contentment nothing on this side God Faith yieldeth a man a choise spirit it makes us take the testimonies of the Lord for our heritage A renewed Soul it hath its aspirings it gets up to God and will not be satisfied with worldly delights but thou art my portion saith my soul Lam. 3. 24. Others hunt after other things beneath God Heaven the Graces of the Spirit the righteousness of Christ. Therefore thus it must needs be the property of Gods Children because they have another understanding and another heart And then none but the Children of God can have these priviledges Why Because though they are very magnificent and glorious yet they are invisible and for the most part future and to come they make no fair shew in the flesh this is hidden Manna meat and drink the world knows not of Carnal men look upon an Estate that lies in the Covenant to be but a notion and mere conceit and they cannot believe they shall be provided for if God bears the purse for them they cannot live immediately upon God they must have something visible outward and glorious and partly this inheritance is to come therefore they cannot have this property Heb. 6. 12. Be ye Followers of them who through faith and patience inherit the promises The testimonies of the Lord are an inheritance we cannot come at presently there needs a great deal of faith and patience in waiting upon God As a hired Servant must have money from Quarter to Quarter and cannot with the Child expect when the inheritance will befall him A carnal heart dares not trust God cannot tarry his leisure wicked men have their reward Mat. 6. 2. they must have present wages glory honour and profit here they discharge God of other things because it 's a thing which costs them much waiting an humble dependance upon God conflicts with many difficulties and hardships carnal men see no beauty in it and because it is to come it turns their Stomachs SERMON CXXII PSAL. CXIX VER III. Thy Testimonies have I taken as an heritage for ever for they are the rejoycing of my heart USE 1. It informs us what 's the reason why a Believer that hath nothing in hand nothing to live upon yet is not only patient but comfortable and joyful as the men of the world when their Corn Wine and Oil encrease Whence are these men maintained supplied and kept up at such a rate of cheerfulness Their inheritance lies in the promise As Christ said I have meat and drink the world knows not of so they have Land and Estate the world knows
things Do you find the word afford maintenance in distress and want of all things The Covenant is a store-house that never fails when all else fails God is alive still and the Promises are the same when the Field yields no Meal when there are no Calves in the Stall c. yet then you can live upon your Covenant interest and comfort your selves in the Lord your God Hab. 3. 18. Though the course of Nature may fail yet the Covenant of God doth not fail for that 's beyond the course of Nature or beyond the common Providence of God when you can see that â—…ll the accideâ—… which fall out in the world can never take your portion from you you hâ—…e eough to live upon when you see more in the Promises thâ—…n the Creature can take away from you and can see all made up in God As the Children of Israel in the Wilderness had no house but Lord thou art our dwelling place Psal. 90. 〈◊〉 Faith gets a living from Promises when nothing comes to hand in sense and outward feeling and nothing can be taken from us but what the Covenant can restore again and to fetch quickning and support from Heaven Use 3. For Exhortation to press you to take Gods promises for an heritage the poorest that are born to nothing may put in for a share Take these Motives 1. Consider Every man hath an heritage he hath a chief good Psal. 4. 6. Many say Who will shew us any good There is something that Man takes to be his happiness The Soul in its self is a Chaos of desires like a Sponge that sucks and thirsts it hath not sufficiency in its self it was made for something without our selves Now Man being such a needy Creature is always looking abroad for a happiness for a portion to maintain and keep him up in comfort and life Every Man must have a portion Men are not Men without looking after something to maintain them as a Portion Now there is no Portion like this like the testimony of the Lord there is none so full as this Gods Covenant Notion is Alsufficiency here 's all things to be found in God When God came to indent with Abraham I am God Alsufficient He that hath the testimony of the Lord for his Portion hath Gods Alsufficiency engaged to give him every thing he stands in need of 2. This is a Portion will go along with you where ever you go If you go into Exile a foreign Land into Prison into the Grave your heritage will follow you there Your Estate though it lay in Jewels cannot be carried safe with you but this Portion you may carry with you they cannot plunder and deprive you of it There 's a notable Expression Prov. 14. 14. A good man shall be satisfied from himself A very strange Expression it is the highest Sacriledge and Usurpation that can be to be sufficient to our selves it is an incroachment upon God Man when he first fell from God self was the next Pretender to seek that in our selves which is only found in God how is it meant a good man shall be satisfied from himself What! shall the Lord be laid aside Shall he be sufficient to his own happiness No it is not meant in opposition to God but in opposition to external things that lye without him He is satisfied from himself that is from the comfort God lets into his own heart A godly man is independent his comfort doth not hang upon the Creature if you take away the Creature you do not take away his Portion As the Philosopher could say when all were bewailing the loss and spoil of the Enemy I carry all mine with me so a Christian carries all his treasure about him There 's the same Expression Heb. 10. 34. Ye took joyfully the spoiling of your Goods knowing in your selves that ye have in Heaven a better and an enduring substance A Christian hath a Substance that is out of the reach of spoiling since inward Comfort is far better than Riches and all this Lumber that is without 3. All other things will never give you satisfaction A worldly heritage may give us a belly full but cannot give us a heart full Psal. 17. 14. Their bellies are filled with hid treasure They which are rich and great in the world have more Dishes at their Tables but these have a more delicious Feast in their Souls that have chosen God for their Portion All other heritages do but yield more matter for sin more fewel for wickedness to be spent upon Lust Pride Luxury Appetite that 's all the difference The heart of man is not satisfied with these things and yet if the heart could be satisfied Conscience could not for that 's a sore place still our Sore will run upon us Thus you see there is no heritage like this that lieth out of the reach of the world and that will fill up the whole heart and yield satisfaction You know all other things cannot help us in many worldly Cases in sickness spiritual Comfort doth only relish of sweetness A man doth never relish the Comfort of the Covenant as when he is under sickness and deprived of other things For all other heritages we know the best of them at first but this is a heritage that grows upon us here we have the Pledge and Earnest of our inheritance an Earnest is a small thing to bind the Bargain in lieu of a greater Summ. 4. This heritage sanctifies all our heritages O it 's a sad thing to enjoy a heritage with a curse and the wrath of God First seek the Kingdome of God and his righteousness and all other things shall be added then they are cast in over and above as Paper and Packthread into the Bargain and are cast in in a sanctified way A man may grow worse for every other portion all the world will not bring one Dram of Grace but this improves the world and betters us 5. Again this is a good sign of adoption when we have the Spirit of Gods Children both in Gods gift and our choice When men take the promises for their portion 't is a sign they have a good spirit There is no mark put upon them that have an excellent disposition and dexterity to grow great in the world but to be labouring and striving after an interest in the testimony of the Lord it 's a sign we have a Childs spirit 6. Again this is a peculiar portion and always goes along with the favour of God Other things a man may have with the hatred of God God giveth gifts to all his Creatures Isaac had the inheritance but the Children of the Concubines had gifts so every Creature may have common gifts a common portion abundance of supplies in outward things but no right in the Promises of God and all this may be without the love of God 7. Again they that refuse this heritage the Lord will cause his vengeance to seize upon
Grace permanentis or else per modum auxilii transientis First There 's habitual Grace call'd in Scripture the new heart and new spiâ—…t Ezek. 36. 26. and by St. Iohn call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 3. 9. the abiding feed and by St. Paul 2 Cor. 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the new Creature All these expressions intend those fixed and permanent habits which are the principles of holy actions Secondly There 's actual Grace for the former is not enough to carry us through all Duties and to uphold us in all the varieties of this mortal condition Why Quia non totaliter sanat habitual Grace works not a total but only a partial cure though there be the new Creature wrought though there be an abiding seed yet there is something of sin and something of the Flesh still left in the Soul Therefore we want perpetual supplies of actual Grace Now this kind of Grace serveth for divers uses 1. To direct us in the exercise of Grace formerly received A Ship already rigged needs a Pilot so although God hath renewed the heart yet there needs direction how to exercise and put forth that Grace that we have received therefore David Psal. 119. 5. O that my ways were directed to keep thy Statutes and 2 Thess. 3. 5. The Lord direct your hearts into the love of God c. In the exercise of every Grace we need new directions from God 2. To excite and quicken the habits of Grace This is like blowing up the sparks of fire that are buried under the Ashes There needs continual excitation which is often sought by the Saints Quicken me O Lord according to thy word And draw me saith the Spouse Cant. 1. 4. 3. This actual Grace serves for this use to strengthen them in the operation and to facilitate the work This is that which is exprest Psal. 119. 32. When thou shalt enlarge my heart that when the inclination of the renewed heart to good things is powerfully set a work this is like filling the Sails with a good wind which carries on the Ship merrily to its Port and Haven 4. Use it to sustain protect and defend the Grace that we have against the assaults and temptations and varieties and casualties of the present life And this is that which is meant here Uphold me Lord that I may live Now this use of Gods actual assistance by way of sustentation and protection is necessary for us upon three grounds First Because of the natural changeableness of our spirits Secondly Because of daily assaults from Satan Thirdly Because of the great impression which our temporal condition makes upon us First Because of the natural changeableness of our spirits Man of himself is an unstable Creature Take him at the best he is but a Creature and to be a Creature and to be mutable is all one God found no stability in the Angels they are Creatures and therefore they might sin God only is impeccable and why Quia Deus est because he is God but all Creatures may fail Angels fell and Adam fell in innocency and how can we hope to stand unless God uphold us The best of Gods Children are often troubled with fits of unbelief and decays of love their faith and love are not always at one stay and tenour but sometimes more and sometimes less David felt the waverings and was afraid of himself therefore saith to God Uphold me that I may live And so all that have any spiritual experience see that without continual Grace they cannot live and keep Body and Soul together They find that often purposes and resolutions are upon them to those things that are good but within a while their hearts sink again Such is the inconstancy and uncertainty of their affections now they hope anon they fear now a great flush of affections anon dead again now humble anon proud now meek anon passionate now confident then full of fears and anguish like men sick of an Ague sometimes well and sometimes ill What a Proteus would even a good man seem if all his affections and passions were visible and liable to the notice of the World none differ so much from them as they seem to differ from themselves sometimes they are like Trees loaden with Fruit at another time they are like Trees in the Winter which though they seem to have life in the Root yet to appearance they differ little from those that are stark dead Nay in those very particular Graces for which they are eminent how have they failed Abraham that was the Father of the faithful so eminent for Faith yet in Abimelech's Countrey he discovered much carnal fear Gen. 20. Moses that was the meekest man upon Earth yet in what a froward passion was he when he struck the Rock twice Numb 20. 10 11. And he spake unadvisedly with his lips Psal. 106. 33. which God took so heinously that he only gave him a sight of Canaan and would not permit him to enter Peter is noted to have the greatest fervency and zeal of all the Apostles you know he had so much courage that he ventures against a Band of men that came to attacque Christ and yet how was he surprized with cowardise and sinful fear at a Damsels Question And therefore we need this sustaining Grace and to go to â—…d Lord uphold me The Wards of the Lock are held up only while the Key is turned so God must uphold us or we fall Or let me express it thus As Meteors are kept up in the Air while the Sun stays that which first drew them up must keep them up or else they fall to the Ground so we sink presently when this sustaining Grace is withdrawn Or as Moses When he was but a while in the Mount with God how soon the people fell to Idolatry so if God be but away we shall be found as unstable as water Secondly Because of the daily assaults of Satan When a poor soul is gotten out of his hands he pursues him with continual malice 1 Pet. 5. 8. no less doth he aim at than the utter destruction of our souls and wrestles to recover the prey to plunge us in that estate of misery wherein himself lies therefore we must be defended and protected every day When Cities are besieged they are not left to their ordinary strength and standing provision but fresh supplies of men and Ammunition are sent to their relief so God deals with us As we are unstable Creatures we need the continual assistance of God for all depends on him in esse conservare operari But here 's another Consideration to help to uphold us under assault When the Disciples were tost to and fro and shaken with sundry temptations then Christ prays that their faith may not fail begs further assistance Luke 22. 31. so when Paul was buffeted by Satan God makes him a promise of additional Grace 2 Cor. 12. 9. My Grace is sufficient for thee We need further help
mean you to break my heart I am ready to dye for Christ. Or as Christ said to his Mother Iohn 2. 4. Woman what have I to do with thee Must I not be about my Fathers business Seducers will be perswading and we must be ready to say as Act. 4. 19. Whether it be right in the sight of God to hearken unto you more than unto God judge ye Nay God himself will seem to discourage us and to be against us and you must even say to God as Iob 13. 15. Though thou stay me yet will I put my trust in thee To keep up this life in this vigour of Faith and this courage of obedience in the midst of all these interposings is a very difficult hard work What then Therefore go to God Lord uphold me that I may live 1. Ask it of God earnestly because of your necessities Secondly In Faith because of his Alsufficiency First Earnestly because of your necessities Without Gods upholding a man he hath within himself no power to withstand any the least temptation or occasion unto sin There is no evil so foul nor sin so grievous but there is a possibility that we may fall into it Psal. 19. 13. David saith Keep back thy servant from presumptuous sins Mark the expression keep back it implies that he felt an inclination and readiness in his heart and therefore desires God to hold the Bridle of Grace the more hard upon him Lord keep back thy servant When Satan disguiseth a gross sin with a plausible and tempting appearance and when he bribes the flesh with some pleasure or advantage O how soon is lust set agog and the heart over-born by the violence of its own affections And how soon do we faint and are discouraged when we are exercised variously with divers assaults on this hand and that Secondly In Faith because of Gods Alsufficiency 1 Pet. 5. 10. The God of all Grace make you perfect establish strengthen settle you Observe the title that he gives to God The God of all Grace it notes that he hath good store and hath a gracious inclination to give it And then he reckons up the several kinds of Graces what would you have Would you keep that which you have already attain'd to The Lord establish you Would you encrease what you have The Lord perfect you Would you act what you have with life and vigour and grow more resolute The Lord strengthen you Would you grow more resolute against difficulty The Lord settle you So the Apostle 2 Thess. 2. 17. The God of all Grace comfort your hearts and establish you in every good word and work There is an Alsufficiency in God to help you and carry you through all tryals and all your difficulties Therefore ask it of God 2. Do not forfeit this assisting Grace by presumptuous sins God withdraws his protection and defence when we provoke him Isai. 52. 2. Your sins have separated between you and your God and made him hide his face from you And Hos. 5. 15. Now I will go to my own place I 'll leave them to themselves till they acknowledge their iniquity David prays for this after he had fallen foully Psal. 51. 12. Lord uphold me with thy free spirit He had lost his strength in God his largeness of love he wanted the assistances of Gods Grace he had been tampering with forbidden Fruit Lord come again Lord uphold me with thy free spirit 3. Do not expose your selves to temptations for you are weak and cannot stand without confirming Grace which is not at your beck not given out according to your pleasure but he giveth us to will and to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his good pleasure Phil. 2. 12. Christians when we will try mysteries and run into the mouth of danger and be dealing with them that are apt to seduce us into evil God will no more shew the power of his Grace than Christ would shew a miracle to satisfie Herod's curiosity and wanton fancy O therefore let us not unnecessarily and unwarrantably throw our selves upon the enticements of sin For instance as if no evil Company could infect or no carnal sports corrupt or ambitious affectation of high places when God doth not call us up by the voice of his Providence this doth but encrease our temptation when we will be rushing into places of danger as Peter into the High Priests Hall we go thither without our defence A man that is sensible what will do his Body hurt is very cautious how he medleth with it The like caâ—…e should we have of our Souls The second thing in the Text is The ground and warrant of this request According to thy word or by thy word as some read it God hath promised support to those that wait upon him Isai. 40. 29 30 31. He giveth power to the faint and to them that have no might he encreaseth strength They that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walk and not faint Before their full and final deliverance come they shall have present support and strength renewed to them every day This Note should quicken us 1. To pray to God for Grace to stand with the more confidence God hath promised to uphold those that cleave to him and run to him therefore say Lord thy word bids me to hope though I am an unstable Creature I will hope in thy word Psal. 31. 24. Be of good courage and he shall strengthen your heart all ye that hope in the Lord. Though nothing else be stable yet this is stable 2. Bless God and owne his Grace look upon it as a fulfilling of his promise if you have sustentation or any strength renewed upon you though your tryals and temptations are yet continued to you Psal. 138. 3. In the day when I cryed thou answeredst me and strengthenedst me with strength in my soul. It is an answer of prayer fulfilling of a promise when we have strength to persevere without fainting though we be not delivered to have support before the deliverance come I thank God saith St. Paul for the sustentation I have Great sustentation I have though spiritual suavities I taste not many It is matter of thanksgiving and comfort if we have but sustentation and keep up the life of Grace in the soul though we taste not Christs Banquets and dainties The third Circumstance is the end That I may live David speaks not this of bodily life not the life of Nature but the life of Grace And then the Note is this Doctr. The Children of God do not count themselves to live unless their spiritual life be kept in good plight David that enjoyed the pleasure and honour of the Regal State he doth not count that to live though he were King in Israel of an opulent and flourishing Kingdome and had mighty successes and victories over the people round about
Iosiah ran upon his own death by his own folly 2 Chron. 33. 22. 2. The resolution of his obedience that is renewed and promised upon obtaining of this mercy And there take notice First Of the accuracy of that obedience promised I will have respect unto thy Statutes Secondly The constancy of it Continually not for a moment only a few days in a pang or when the mercy is fresh and warm upon the heart but constantly without intermission without defection First Observe from the repeating of the same request Doctr. I. That sustaining Grace must be sought with all earnestness and importunity Uphold me before and now again hold thou me up and I shall be safe Reason 1. First They that have a due sense of things upon their hearts will do so that is to say that have a sense of their own weakness the evil of sin and the comfort of perseverance in obedience 1. That have a sense of their own weakness as David was touched with a sense of his own necessity therefore he repeats this prayer Hold thou me up and if David need to be held up what need have we If Pillars are not able to stand of themselves what shall Reeds do If Giants are overthrown and vanquish'd Children much more Prov. 28. 14. Happy is the man that feareth always How so With a fear of caution not a fear of distrust with a fear of reverence not with a fear of bondage otherwise it were a torture not a blessedness That man that is sensible of his own frailty is more blessed than other men why Because he will ever have recourse to God to set his power a work for the good of his Soul Rom. 11. 20. Be not high-minded but fear Though weakness be a misery yet a sense of it is a degree towards blessedness because it makes way for the great Christian Grace which is trust and dependance 2. They have a sense of the evil that is in the least sin This is the difference between a tender Conscience and a hard heart one is afraid to offend God in the least matter the other makes nothing of sin and so runneth into mischief Prov. 28. 14. Well then a man that hath a tender heart is loth to fall into the least sin he is ever drawing to God to be kept from all sin When we are earnest in this matter it is a sign we are sensible what an evil sin is Men that side with their own lusts and interests may wonder at the frequent requests of the Psalmist here establishment and preservation from sin But those that have a tender Conscience are like the eye soon offended and make it their business to keep it from offence they are thus sollicitous and earnest with God to be upheld 3. They are sensible of the good of perseverance in obedience There are two things here First Obedience is good the more we experiment it the more we would desire to keep it up in an even tenour of close walking with God without interruption without intermission God appeals to experience Micah 2. 7. Do not my words do good to him that walketh uprightly And when men wander they have this experience Am I a barren Wilderness Mic. 6. 3. O my people what have I done unto thee and wherein have I wearied thee testifie against me The more we find liberty sweetness and comfort in the ways of God the more we should desire to continue in them Secondly As obedience is good so perseverance in obedience is good for it strengthens Grace especially in an hour of temptation when many make defection The choicest discovery of good men is in bad times Noah was upright in his Generation Gen. 6. 9. to stand when others decline to be like Fish that keeps its freshness in salt water to hold fast there where Satan hath his Throne Rev. 2. 13. and to be faithful as is said of Iudah Hos. 11. 12. when Ephraim compassed me about with lies and the house of Israel with deceit It is a comfort and honour to persevere with God Reason 2. Secondly This sustaining Grace must be asked because God will shew his Sovereignty that it is not at our beck it must cost us waiting striving and earnest and renewed prayer 2 Cor. 12. 8. For this thing I besought the Lord thrice God will not answer at the first knock but at the third then God came in So Christ Matth. 26. 44. the third time he came and repeated the same thing then if you compare Luke he received his consolation by an Angel God doth not come at the first knock therefore we must pray again Uphold me Reason 3. Thirdly Without continued influences of Grace we cannot be safe therefore they must not be sought once and no more but daily As we seek daily Bread so we should seek daily Grace the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day hath respect to all the petitions this day we must have our daily bread this day lead us not into temptation this day keep us from evil While temptations continue we must continue prayer Long suits though often denied may prevail at length In short the continuance of strength and assistance from God is necessary to preserve both habitual and actual Grace therefore they must be continually asked 1. To preserve habitual Grace the seed that remains in us We would wonder to see an Herb to thrive and grow in the midst of many Weeds so that Grace should be there where there is so much pride love of pleasure worldly care and bruitish lusts especially when any of these are set awork by temptations without The Angels and Adam fell when there was nothing within to work upon them but the mutability of their Nature so when there is so much within to work and temptations without it is hard to keep Grace in the Soul 2. For the quickning and actual stirrings of the Soul to good We should soon faint and tire in the ways that we have begun were it not for Gods sustaining Grace these sparks would quickly go out if God did not keep them alive 1 Chron. 29. 18. When the people were in a high point of willingness Lord keep this for ever in the imagination of the thoughts of the heart of thy people When we have gotten any good frame of spirit we cannot preserve it without this continual influence Reason 4. Renewed prayer is a means of persevering not only for it but by it God keeps us alive in the way of Grace as by the word so by prayer Praying in the Holy Ghost is one means of establishment Iude 20. Prayer is a solemn preaching to our selves or a serious warming of our souls in our duty in the sight of God now means of supports must be used not once but often There must be constant meals for the encrease of bodily strength If a man be never so strong yet he cannot always grow in strength by one meal there must be new refreshment so this
48. 10. Behold I have refined thee but not with silver I have chosen thee in the furnace of affliction that is not so throughly silver is not refined till all the dross be consumed and wrought out of it and when should we see good day if God should so refine us 4. They are not reckoned to dross but metal that walk answerable to their profession and obligations to God as becometh his peculiar people to do they are not satisfied with common mercies A man may have the world at will and yet be a cast-away they must have something peculiar and distinguishing Psal. 119. 132. Look upon me and be merciful unto me as thou usest to do to them that love thy name things that can never be given in anger They do not rest in common Grace Heb. 6. 9. But we hope better things of you and things that do accompany salvation Those good moods in Hypocrites and Temporaries Nor content themselves with a common conversation 1 Cor. 3. 3. Are ye not carnal and walk as men 1 Pet. 4. 4. Wherein they think it strange that you run not with them into the same excess of riot Matth. 5. 46. If you love them that love you what reward have ye do not even the Publicans the same You should do something rare and singular not in an ordinary loose rate III. That it is God's business in heaven to put away the wicked as dross to sever them from the purer metal 1. God hath many ways and means to do it partly by his Judgments he doth it more and more Matth. 3. 12. His Fan is in his hand and he will throughly purge his Floor and gather his Wheat into the Garner but he will burn up the Chaff with unquenchable fire As the Chaff from Corn so Dross from Metal Isai. 4. 4. When the Lord shall have washed away the filth of the Daughter of Zion and shall have purged the bloud of Ierusalem from the midst thereof by the spirit of judgment and by the spirit of burning that is by the Judgment executed upon the evil among them Ezek. 20. 38. And I will purge out from among them the Rebels and them that transgress against me This God doth by destroying wasting Judgments 2. Partly by the censures of the Church 1 Cor. 5. 9. Put away from among your selves that wicked person And partly by the stroke of the Civil Magistrate and their punishments Prov. 25. 4 5. Take away the dross from the silver and there shall come forth a vessel for the Finer Take away the wicked from before the King and his Throne shall be established in righteousness Thus doth God do it now but he will fully and finally do it at the last Judgment when there shall be a perfect separation of them and all the wicked shall be cast away as refuse Matth. 25. 32 33. Before him shall be gathered all Nations and he shall separate them one from another as a Shepherd divideth his Sheep from the Goats and he shall set the Sheep on his right hand and the Goats on his left hand there is a congregation and then a segregation never to meet more nor be mingled more Now God doth it in part but then more fully 2. The Reasons First God doth so lest the silver it self should be turned into dross We are apt to corrupt one another natural corruption within meeting with examples without Isai. 6. 5. Wo is me I am undone because I am a man of unclean lips and I dwell among a people of unclean lips As a man that hath the matter of a Disease prepared coming into infectious Company is soon infected Gods choicest people have much dross in them therefore the Lord needeth to purge out their dross the purest Church is apt to contract pollution and to degenerate and the choice Plants of the Covenant-Stocks to run wild were it not for these dispensations Secondly That impunity may not harden the wicked and encourage others God suffereth it as long as he judgeth it expedient Eccl. 8. 11. Because sentence against an evil work is not executed speedily therefore the hearts of the sons of men are fully set in them to do evil Psal. 9. 16. The Lord is known by the Iudgments he executeth the wicked is snared in the work of his own hands Men sin the more freely and securely when a Judgment doth not presently overtake them when sinners go on without any mark of Gods vengeance but God will in every Age clear his Providence by bringing of Judgments upon wicked men Thirdly The nearer they are to God the more hateful their provocations are and more severely punished Amos 3. 2. You have I known of all the families of the earth therefore I will punish you for all your iniquities For their sins the valley of vision is brought to barrenness They sin against the clearest light the dearest love the highest engagements to the contrary and therefore when they are mingled among his people as dross with the silver God putteth them away Use. Is to inform us that God in his judicial proceedings will distinguish he will divide the dross from the other metal that he may destroy the one and preserve the other David prayeth Psal. 26. 9. Gather not my soul with sinners nor my life with bloody men that God would not lay him common with the wicked God hath his Harvest for cutting down for cutting and binding together those that sinned Now David prayeth That he that had severed himself in his course of life might not be gathered with them in their punishment God will distinguish his Judgments are for the destruction of the worser sort and the amendment of the better When he severeth the dross he hath a care of the silver Though never so terrible to the wicked still he will be comfortable to his own 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust to the Day of Iudgment to be punished His own Jewel that lyeth hidden among them when all is shaken round about them God can hide them in the secret of his Presence and preserve them as he did Lot and Noah His own are wonderfully preserved in common Judgments several Scriptures speak to this Eccl. 8. 12 13. Surely it shall be well with them that fear God but it shall not be well with the wicked And Iosh. 3. 10. Hereby ye shall know that the living God is among you and he will without fail drive out from before you the Canaanites and the Hittites Isai. 3. 10 11. Say unto the righteous It shall be well with him for they shall eat the fruit of their doings Wo to the wicked it shall be ill with him for the reward of his hands shall be given him God will make a difference between good and bad Use 2. That a few wicked men may bring a great deal of hurt and mischief as Achan upon Israel two dry sticks may set a green one
and worldly affections A mortified heart is only a fit Soil for faith to grow in The world is a blinding thing 2 Cor. 4. 4. While present things bear bulk in our eye invisible things are little regarded by us Dust cast into the eyes hindereth the sight carnal affections send up the sumes and steams of lust to blind us 3. The eye being clear you must ever be looking up out of the World of temptations into the world of comforts and supports from Earth to Heaven Heb. 11. 27. As seeing him that is invisible And the nothing things of the World by omnifying and magnifying God There are the great objects which darken the Glory of the World and all created things And there we see more for us than can be against us 2 Kings 6. 15. Pharaoh a King of mighty power was contemptible in Moses his eyes because he saw an higher and a more glorious King so glorious that all the power and Princes of the World are nothing to him 4. The less sensible evidence there is of the object of Faith the greater and stronger is the Faith if we believe it upon Gods Word Iohn 20. 29. Because thou hast seen thou hast believed blessed are they that have not seen and yet have believed It extenuateth our Faith when the object must be visible to sense or it worketh not on us Faith hath more of the nature of Faith when it is satisfied with Gods Word whatever sense and reason say to the contrary 1 Pet. 1. 8. Whom having not seen ye love in whom though now you see him not you rejoice with joy unspeakable and full of Glory Whatever Faith closeth with upon sure grounds 't is spiritually present to the Soul though few sensible helps The less we see in the World the more must we believe To see things to come as present and to see things that otherwise cannot be seen cometh near to Gods Vision of all things God saw all things before they were all things that may be shall be visione simplicis intelligentiae Prov. 8. 31. rejoicing in the habitable parts of the Earth So doth Faith eye all things in the alsufficiency and promise of God long before they come to pass and affects the Believer with them Iohn 8. 52. III. From the weakness and imbecillity confessed Mine eyes fail The Doctrine is Doctr. That sometimes Gods people wait so long that their eyes even fail in waiting that is their faith hope and patience is almost spent and they are ready to give over looking For the Phrase intimateth two things a tryal on Gods part and a weakness on ours First A tryal by reason of Gods dispensations Two things make our waiting tedious the sharpness of afflictions and the length of them long delays of help and great trouble in the mean time first the depth of the calamity or the sharpness of the tryal may occasion this failing Psal. 38. 10. My heart panteth my strength faileth me for the light of mine eyes is also gone Secondly The length of troubles or the protraction of deliverance As the bodily eye is tired with long looking so doth the soul begin to be weary when this expectation is drawn out at length Psal. 119. 82. Mine eyes fail for thy word saying When wilt thou comfort me The delay is tedious As to the matter of this failing there are three things First That the sufferings of Gods Children may be sometimes long God ordereth it so that faith hope and patience may have its perfect work Heb. 6. 12. There is an intervening time between the promise and the accomplishment Intervening difficulties Iam. 1. 3 4. Rom. 8. 24. Hope that is seen is not hope 't is but natural probability natural courage Those that have received a great measure of Faith have a great measure of tryals their troubles are greater that their Graces may be the more exercised that many stubborn humours may be broken Ier. 4. 3. God useth to suffer his enemies to break up the fallow Ground of his people Psal. 129. 2. The Plowers plough upon my back they make long their furrows We have proud and stiff hearts therefore the Plow of persecution goeth deep that the seed of the word may thrive the more till they have done their work God doth not cut asunder the Cords The Lord of the Soil expects a richer Crop The power of the Spirit is more seen Col. 1. 10 11. Strengthened with all might according to his glorious power unto all patience and long-suffering with joyfulness Not only patience but long-suffering which is patience extended under continued troubles Men may fret 't is not unwilling extorted by force but they are cheerful under the Cross. The length of sufferings some can endure a sharp brunt but tire under a long affliction Some go drooping and heavily under it Therefore joyfulness For these and many other reasons doth God pâ—…mit our sufferings to be long Secondly Why faith hope and patienâ—… are apt to fail 1. Because these Graces are weak in the best and may fail under long and sharp â—…yals Psal. 125. 3. For the Rod of the wicked shall not rest upon the lot of the righteous lest the righteous put forth their hands to iniquity The strongest Believer may faint in trouble therefore God will not try them above their strength but as he sometimes giveth more Grace so sometimes he abateth the temptations Grace is not so perfect in any as to be above all weakening by assaults Who would have thought that a meek Moses could be angry Psal. 106. 33. There are reliques of sin unmortified such as may be awakened in the best who would have thought that David should fall into uncleanness an old experienced man who had many Wives of his own when Ioseph a young man a Captive resisted an offered occasion But especially do these Graces fail in their operation when the temptation is more spiritual for these are Mystical Graces to which Nature giveth no help When things dear to us in the flesh and in the Lord are made the matter of the temptation and set an edge upon it c. Sins that disturb the order of the present World are not so rise with the Saints as sins that concern our commerce with God 2. Because temptations raise strange Clouds and Mists in the Soul that though they grant principles yet they cannot reconcile Providences with them As Ier. 12. 1. Righteous art thou O Lord yet let me plead with thee 'T is not to be questioned much less doubted of that God is upright and just in his dealings yet what mean those passages of his Providence their thoughts are fearfully imbrangled the minds of the godly are molested Wherefore doth the way of the wicked prosper So Hab. 1. 13. Thou art of purer eyes than to behold evil and canst not look on iniquity wherefore lookest thou upon them that deal treacherously and holdest thy tongue when the wicked devoureth the man that is more righteous than
seriously not upon example barely or tradition or fear or constraint or some base respects or sinister ends or some sudden pang or motion but after serious and due deliberation out of judgment rightly informed and affection thereon grounded do engage themselves to perform humble service to God without limiting or power of revocation give up themselves wholly to follow his directions 2. Gods servants have work to do none of them must be idle Matth. 20. 6. Why stand ye here all the day idle Luke 1. 74 75. That we may serve him in holiness and righteousness all our days Phil. 2. 12. Work out your salvation with fear and trembling Acts 24. 16. Herein do I exercise my self to keep a good conscience void of offence We must not put hands in bosome having so much work to do Many presume of being Gods Servants but it is only in the Notion they do nothing for him 3. This service must not be done grudgingly but heartily Isai. 56. 6. And the sons of the stranger that join themselves to the Lord to serve him to love the name of the Lord and be his servants Deut. 10. 12. To love the Lord thy God and serve him God will not be served but out of love not by necessity and constraint We must yield obedientiam Servi but not servilent we are delivered from a slavish spirit Rom. 8. 15. We have not received the spirit of bondage again to fear Gods service must be gone about with ready affection and good-will The respect which we shew to God is called service in regard of our strict obligation to it but obedience in regard of our readiness of mind to perform it Secondly Not sleightly but with reverence and zeal Mal. 1. 6. If I be a master where is my fear Psal. 2. 11. Serve the Lord with fear and rejoice with trembling and Phil. 2. 12. Work out your salvation with fear and trembling and Rom. 12. 1. I beseech you by the mercies of God that you present your bodies a living sacrifice holy and acceptable to God which is your reasonable service God will not be put off with any thing by the by 't is a lessening of his Majesty I am a great King Thirdly It must be done constantly not by fits He that is Gods servant never ceaseth from his work their feasting walking sitting sleeping waking hungry thirsty hearing or praying 't is all for God He that doth any of these things merely for himself to gratifie the flesh doth not act as Gods servant Acts 26. 16. Serve God instantly day and night Fourthly Orderly All things in Gods service must be regarded according to their weight Rom. 14. 18. For he that in these things serveth Christ is acceptable to God and approved of men that is the main things not in contests about Ceremonies if others carry these matters beyond their weight let not us 't is not a pin to chuse what party a man is of if he doth not mind righteousness and peace and joy in the Holy Ghost as if a servant should provide Sauce for his Master and neglect to provide Meat 4. Our great end and scope must be to please God They are true servants that make it their business to please their master Isai. 56. 6. They chuse the things that please me and take hold of my Covenant John 8. 29. The father hath not left me alone for I do always the things that please him 1 Thess. 4. 1. I exhort you all by the Lord Iesus Christ that as you have received of us how to walk and please God so ye would abound more and more and 1 Iohn 3. 22. And whatsoever we ask we receive of him because we keep his Commandments and do the things which please him So Heb. 11. 5. Enoch had this testimony that he pleased God The property of a servant is not to please himself They that set themselves to please God observe his will in all things There is a great pleasing in the world but few make it their business to please God All Inferiours please their Superiours on whom they depend and shall not we please God who is infinitely greater than man and on whom we depend every moment for all that we enjoy Use. Are we Gods servants We all say so but we speak out of Conviction of Conscience rather than out of inclination of heart not what de facto is but what de jure should be and 't is well that we come so far as to owne Gods right Professio ipsa saith Hilary habet Conscientiae necessitatem non habet Confessionis veritatem 1. If it be so then God is our chiefest good and highest Lord whom we study to please and gratifie 'T is certain that is our master which hath the greatest part in us and power and influence over us Matth. 6. 24. No man can serve two masters Ye cannot serve God and Mammon Rom. 16. 18. They serve not our Lord Iesus Christ but their own belly Phil. 3. 19. Whose God is their belly 'T was a speech of Luther Venter in omni Religione est potentissimum Idolum It doth all with men Where the belly is served Christ is neglected So far as his service will comply with the interest of the belly or a quiet pleasureful life so far they can be zealous their Religion must feed them and maintain them or else they care not for it Iohn 6. 26. they followed Christ for the Loaves mind Religion for outward advantages When our interest and Christs service go contrary-ways we can dispense with our Duty to God for the sake of this 'T is clear to be servants is to want a power and right to dispose of our selves our actions and employments While any other thing hath an interest in us to dispose of us we are not Gods servants but that thing that hath such a power with us is our Master 2. A Servant is chiefly known by obedience Rom. 6. 16. To whom ye yield your selves servants to obey his servants ye are to whom ye obey Luke 12. 47 48. And that servant which knew his Lords will and prepared not himself neither did according to his will c. Men may talk high for God know much but whom do we ordinarily obey When the Flesh bids us go we go come we come If pride bids us display the pomp of wit in our Duties or to hang out the Ensigns of our vanity we yield straight If lust bid us pamper the flesh we presently obey if covetousness bid take the wedge of Gold we do it But when a man knoweth any thing to be the mind of God and prepareth his heart to do it he is one of Gods Servants 3. A Servant of God is one that the sight of Gods will is reason enough to him 1 Thess. 5. 18. This is the will of God The will of God must be the prime and prevalent Motive with a Christian they are servants not to do their own will but his whose
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
hardened by their own prejudices But to have a spiritual understanding of them so as to profit and encrease in sanctification that is from the Lord. These things may be drawn into a Systeme wherein there will be nothing that exceedeth the understanding of a man But to understand it so as to be affected with and changed by it that is from the spirit 1 Iohn 5. 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true And Ephes. 5. 8. Ye were darkness but now are ye light in the Lord. He is the Purchaser and Authour of that light Use 3. Is reproof to those that presume on their own wit to understand Divine Mysteries Many think they have eyes in their head and can see into a matter as far as other men and conceive and judge of a thing as soon and as well as others can do and so will not acknowledge their dullness and blindness in heavenly things take it ill to be told of it Iohn 9 40. Are we blind also In a rage scoff at those that talk of the enlightening of the spirit and being taught of God Alas you must be blind and be fools before you be wise 1 Cor. 3. 18. in your own conviction and feeling SERMON CXXXVIII PSAL. CXIX VER 126. It is time for thee Lord to work for they have made void thy Law IN the Words we have First A prayerful suggestion It is time for thee Lord to work Secondly The reason of it For they have made void thy Law In the First Branch take notice of 1. The person to whom the address is made For thee Lord. 2. The suggestion it self What and when what they would have the Lord to do To work and when Even now 'T is time to work To open these I begin with 1. The person to whom the address is made The Lord. Some read the Words It is time to work for thee O Lord because they have made void thy Law 'T is time indeed to work for God when so many work against him in an evil Generation lest the Law should perish and fall to the ground some should keep up the authority of it and they that fear God are to encourage one another Mal. 3. 16. The Chaldee Paraphrase reads it 'T is time to do the will of the Lord. But the Hebrew Original carries it as we do 'T is time for Jehovah to do The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Latin Tempus faciendi Domine 2. Here is the suggestion it self and that First what they would have God to do 't is expressed by a general word Work as also Ier. 14. 7. Do for thy names sake what should he do Tempus mittendi Filium Dei saith Augustine to set about the work of redemption to send the Son of God But that is a work rather to exercise and shew forth his Justice Power and Truth both in punishing his enemies and delivering his people to work his own proper work of Justice as becometh the Judg of all the World to do namely to punish the wicked and help his servants out of their hands Secondly When it is time Then it seemeth to be a time when mans wickedness is grown to the height Gen. 15. 16. In the fourth Generation they shall come again for the sins of the Amorites are not yet full Good men are put to the uttermost of their patience and Gods Glory abused beyond measure Isai. 52. 5. Lord 't is time to work they are as bad as bad may be thy people have quite spent all their faith and patience when thine Ordinances and Word are despised and affronted and thy people trodden under foot 't is time for thee to work Secondly Let us explain the reason For they have made void thy Law The Law is made void two ways formaliter interpretative First Formally when any deny the authority of God as Pharaoh Exod. 5. 2. Who is the Lord that I should obey his voice Or those Rebels Psal. 12. 4. Our lips are our own who is Lord over us Or we make void the Law when we deny it to be given of God as Martian and his Followers That the Law was given by an evil God Many now question the Scriptures themselves or deny the obligation of the Moral Law to Believers as the Antinomians and Libertines as the Apostle telleth us Rom. 3. 31. that we do not make void the Law by Faith yea we establish the Law 'T was the greatest ratification to it that could be Or finally Those that take upon them to enact things contrary to the Law of God or besides the Law as necessary to salvation and enforce their own traditions beyond and before the Law of God These make void the Law as Christ telleth the Pharisees that they made the Commandments of God of no effect by their Traditions Matth. 15. 6. Especially when they obtrude these things upon the Consciences of others under the highest penalties Secondly Interpretatively when men by consequence take away the honour and authority that is due to the Law by their wickedness and rebellion against God though in words they acknowledge the authority of God and the obligation of his Law yet they have no respect to it in their carriage and practice doing whatever pleaseth themselves stand in no awe of God and his Word reject it as a thing of nought Obedience to the Law is a ratifying and confirming the Law by our consent Deut. 27. 26. Cursed be he that confirmeth not all the words of this Law to do them Our words do not confirm the Law so much as our works So on the contrary they repeal or make void the Law that observe it not in their practice Finis operis is made finis operantis as if they intended to abolish whilst they make no reckoning of the Law Where observe that this is a Notion to make sin odious to us 't is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law 1 Iohn 3. 4. but a despising the Law 2 Sam. 12. 9. a judging or censuring the Law Iam. 4. 11. yea a repealing and disannulling the Law which is the Notion of the Text. Doctr. That when a flood of wickedness is broken out we may put God in mind of doing his work of punishing the wicked and delivering his people I shall give you the summ of this Doctrine in these four Considerations I. That God doth for a while hold his hand and bear with the wickedness of his enemies II. Though he doth for a while bear with them yet he hath his times to punish and proceed to execution III. This time is usually when the impiety and insolency of wicked men is come to an height IV. When 't is come to an height we may and must mind God of doing his work or arising to judgment The first Consideration is implied in the Doctrine and the Text the other three
warnings to us As a Beacon on fire warneth all the Countrey to be in Armes You see what 't is to give way to the beginnings of sin not to be under the blessed Conduct of Gods Spirit Some are notoriously wicked judicially given up to be more visibly under the dominion of sin that others may take warning how they come into that woful slavery Phil. 3. 19 20. For many walk of whom I have told you often and now tell you even weeping that they are enemies to the Cross of Christ whose end is destruction whose God is their belly who glory in their shame who mind earthly things but our conversation is in Heaven 3. It should make us fly to God for Grace when the whole world lyeth in wickedness Isai. 6. 5. I am a man of unclean lips and I dwell among a people of unclean lips 'T is hard to converse with defiled ones and not be defiled to keep our selves unspotted from the World Psal. 106. 35. They were mingled among the heathen and learned their works The contagion of sin overspreads presently as a man by touching that which was unclean became unclean We easily catch a sickness from others but we cannot convey our health to them Use 2. Teacheth us to keep up our profession even in lesser truths I esteem all thy precepts concerning all things When men would wrangle us out of our Duty we are to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful in a little Great matters depend on little things We are tryed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 12. by the present truths whether we will owne the ways of God Revel 14. 13. Blessed are the dead which dye in the Lord or for the Lord from henceforth yea saith the spirit that they may rest from their labour Why from henceforth Why before the sufferings of Christians were from Heathens and professed enemies and they were acknowledged blessed as dying for the Lord. But now when Anti-Christ and false Christians came up they did pretend to be for Christ and friends to him and this might be a discouragement to them in their suffering but saith the Holy Ghost From henceforth blessed are they which dye for the Lord when Pseudo-Christians begin to come up and persecute the heavenly Christians 'T is as blessed a thing to suffer under Pseudo-Christians and Anti-Christianism as it was to suffer under Heathens and Pagans professed enemies to Christianity I speak of this because the Orthodoxy of the world is usually an Age too short In things publickly received 't is easie to be right Christ is forced to gain upon the world by inches A man may acknowledge the Trinity the satisfaction of Christ among Papists but 't is exceeding praise-worthy to owne Christ when others scorn and reject him The world will allow us to esteem the ways of God in some lesser things that are out of Controversie and are not maligned but this esteem must have that extent as becometh the people of God to have an hearty esteem of all the precepts of God and all things contained therein 2. Let me come to his respect to the ways of God and from his respect with the extent I shall observe this Doctrine Doctr. That it becometh the people of God to have a practical heart-engaging esteem of all the precepts of God and all things contained therein Let meshew you what is this esteem the Children of God have for his precepts First There is something implyed and presupposed Secondly Wherein it doth formally consist Thirdly The qualifications of a right and saving esteem of the ways of God First There is something implied and presupposed before we can come to esteem the precepts of God As First Knowledg and a right discerning This is necessary partly that a man may be able to make a distinction between good and evil otherwise he cannot esteem the good and eschew the evil for without knowledg the heart is not good Prov. 19. 2. If we should stumble blindfold upon a good way we are not the more accepted with God nor advantaged in our spiritual Course The clearer our light the warmer our love The more clear and certain apprehension we have of spiritual things our faith is more stedfast love more vehement joy more sound hope more constant patience more sublime our pursuit of true happiness more earnest And partly because a man cannot esteem that which he knoweth not The will being caeca potentia blind in it self followeth the direction and guidance of the understanding The ignorance of the nature and necessity of holiness is the cause of the neglect of it Iohn 4. 10. If thou knewest the gift c. Many condemn good for evil take evil for good boldly rush into sin reject the ways of God for want of knowledge But then 't is spiritual illumination that begets estimation 1 Cor. 2. 14. The truth and worth of spiritual things must be seen by a spiritual eye When the Spirit enlighteneth a man he beginneth to see that which he knew not before to see things in another manner Secondly Advertency or application of the mind to the object or things esteemed that he seriously consider of the matter and what it is best to do it 's not a sudden rash undertaking The Scripture speaketh of applying our hearts to wisdom Psal. 90. 12. and Prov. 2. 2. Apply thy heart to understanding Prov. 23. 12. Apply thine heart to instruction and thines ears to the ways of knowledg Make it your business seriously to consider things that differ But then Secondly Wherein lyes this esteem or wherein doth it formally consist Esteem is an approbation of the will or an hearty love There is the approbation of the understanding and the approbation of the will The approbation of the understanding is a naked sense or an acknowledgment of what is good Rom. 2. 18. Thou knowest his will and approvest the things that are more excellent There is an excellency in holiness that winneth esteem even there where it is not embraced All convinced men see the evil of sin and are half of the mind to quit it they approve the Law which they violate by a bare naked approbation But then there is the approbation of the heart or will there is love and liking in it and this is called esteem This is seen in two things consent and choice Consent to take this Law for our rule and choice whatever temptation we have to the contrary Men chuse what they highly esteem In short 't is such an approbation as doth engage affection such an affection as doth engage practice Esteem is the fruit of love First There is a consenting to the Law that it is good Rom. 7. 16. There is a difference between assent and consent A man may assent to the truth and goodness of the Law that doth not consent to the goodness of it as the Devils assent to the truth of Gods Being that do not consent to take him for their portion Iames 2. 19.
found out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first mover and a first cause but when and how the world was made they were left in uncertainties which was first the Egg or the Hen the Oak or the Acorn Heb. 11. 3. Through faith we understand that the worlds were framed by the word of God so that things which are seen were not made of things that do appear A child is taught more than they could find out by their profound researches So concerning the Fall of Man Conscience will inform us of a distinction between good and evil and Heathens by the light of Nature could speak of Vertue and Vice as moral perfection and a deordination but nothing of sin and righteousness relating to a Covenant and whence this mischief began they knew not They complained of Nature as of a Step-mother observed an inclination to evil more than to good that vices are learned without a Teacher that man is born into the world crying beginneth his life with a punishment but the first spring and rise of evil was a secret to them but clearly discovered to us Rom. 5. 12. Wherefore as by one man sin entered into the world and death by sin and so death passed upon all men for that all have sinned Mans restitution and redemption by Christ is wonderful indeed 1 Tim. 3. 16. And without controversie great is the mystery of godliness God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory This could not be found by man how could they know the free purposes of Gods Grace unless God revealed them This is the Mystery of Mysteries which Angels desire to pry into 1 Pet. 1. 12. So excellent and ravishing a Mystery is this plot of salvation of lost sinners by Christ incarnate that the very Angels cannot enough exercise themselves in the contemplation of it So union with Christ and communion with him a Mystery that Nature could never have thought of Gods keeping a familiar correspondence with his Creatures Gods dwelling in us our dwelling in God 1 Iohn 4. 13. Hereby we know that we dwell in him and he in us because he hath given us of his spirit Words we should not dare to have used if God had not used them before us it would have lookd like blasphemy to speak so if we had not the warrant of Scripture So the resurrection of the body and life eternal they are all wonders 2 Tim. 1. 10. But is now made manifest by the appearance of our Saviour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel Heathens might dream of a life after death but could never understand it distinctly It is brought to light Their wise men saw it like the blind man who saw Men walking like Trees or a Spire at a distance no clearness no certainty Lord thy testimonies are wonderful Thirdly It is wonderful for purity and perfection The Decalogue in ten words compriseth the whole Duty of man and reacheth to the very soul and all the motions of the heart All the precepts of morality are advanced to the highest perfection Those fragments and sorry remainders of the light of Nature that have escaped out of the ruines of the Fall will shew us the necessity of a good life But the word of God calleth for a good heart a regeneration as well as a reformation not only abstaining from acts of sin but lusts 1 Pet. 2. 11. Dearly beloved I beseech you as Strangers and Pilgrims that ye abstain from fleshly lusts which war against the soul. Not only the outward work but the spirit that is weighed in the ballance of the Sanctuary Prov. 16. 2. All the ways of a man are clean in his own eyes but the Lord weigheth the spirits It mightily establisheth faith fear and love to God as the essential Graces When we consider Duty in the lump we have no admiting thoughts but when we look abroad into all the parts and branches of obedience whereunto the Law diffuseth it self then the holiliness which the Law requireth is admirable then we see it no easie matter to serve this holy and jealous God it is no easie matter to go to the bottom of this perfection Fourthly It is wonderful for the harmony and consent of all the parts All Religion is of a piece and one part doth not interfere with another but conspireth to promote the great end of subjection of the Creature to God The Law hath a mighty subserviency to the Gospel and the first Covenant shutteth up the sinner immediately under the curse that mercy may open the door to him The Gospel is first darkly revealed and still it groweth as the light doth till noon-day At first an obscure intimation The seed of the woman to Abraham In thy seed which after was repeated to Isaac to cut off Ishmael then to Iacob to cut off Esau yet not what Tribe Gen. 49. 10. The Scepter shall not depart from Iudah nor the Lawgiver from between his feet till Shilo come yet not what Family of Iudah to David 2 Sam. 7. 13. I will establish the Throne of his Kingdom for ever then Isai. 7. 14. Behold a Virgin shall conceive and bear a Son and call his name Immanuel then Iohn the Baptist Iohn 1. 29. Behold the Lamb of God which taketh away the sin of the world points with a finger to Christ. This while in short the Scriptures do so set forth the mercy of God as that the duty of the Creature is not abolished so offers Grace as not to exclude our care and use of means Justification and Sanctification promote one another all is ordered with good advice 2 Sam. 23. 5. Although my house be not so with God he hath made with me an everlasting Covenant ordered in all things and sure Thus the wonderful harmony order and consent of all the parts with respect to the great end which was the glorifying of God and the subjection of the Creature demonstrate the wonderfulness of Gods testimonies The glorifying of Gods Grace and Mercy in those that are saved and his Justice in those that are damned With respect to this God made man upright furnished with abilities to do his will but mutable and in case of a Fall to begin with a new Covenant He will have his mercy honoured without prejudice to his justice the comfort of the Creature established so as Duty not abolished not all of commands nor all of promises but these interwoven that they may serve one another A Promise at the back of a Command to make it effectual Command besides a Promise to cause humbling neither looseness nor rigour If the Covenant had been left to our ordering it had been a confused business Now it is wonderfully suited God keepeth up his Dominion and Sovereignty notwithstanding his Grace and condescension Justice hath full satisfaction yet Grace glorified Fifthly Wonderful for the
this they were pricked in their hearts and said unto Peter and to the rest of the Apostles Men and brethren what shall we do The Word can do that which a miracle cannot make the stoutest hearts relent and yield One instance more Acts 24. 25. And as he reasoned of righteousness temperance and judgment to come Felix trembled Mark the disadvantage the Prisoner maketh the Judg tremble the man none of the tenderest a Pagan and to boot an obdurate Sinner but Paul by his power caused these Terrors of Conscience which are raised by the Word all wicked men feel not but soon may they fear them that feel them not Iohn 3. 20. For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved Conviction in one of these spiritual agonies exceeds all natural passions fears of the wrath of God scorch more and breed more restlesness and disquietness to the soul their thoughts become a burthen to them He is convinced of all and judged of all and thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth 1 Cor. 14. 24 25. His sins revived the poor Creature lyeth groveling Secondly There is a converting and transforming power in the word of God Rom. 1. 16. For I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that believeth 1 Thess. 1. 9. For they themselves shew of us what manner of entering in we had unto you and how ye turned to God from Idols to serve the living and true God from a false to a true a bad to a better Men brought up in a false Religion there is much ado to take them off Have any Nations changed their gods Though their worship be never so vain and foolish yet this power the Word hath even over those that have been rooted and habituated in superstitious customes The gods they had prayed to in their adversities praised in their prosperity deprecated their anger when any Judgment upon them magnified their goodness when any good received built them Temples offered them Gifts Must they break those Images destroy those Temples deny those Gods How dear Idols are Rachels stealing away her Fathers Images clearly sheweth Gen. 31. 34. She was one of them that built Gods Israel yet she hath an hankering after her Fathers Idols No humours so obstinate and stiff as those that are found in religious Customs They accused Stephen for changing the Customs Moses delivered Acts 6. 14. and Paul that he taught Customs which were not lawful for Romans to observe Acts 16. 21. Certainly it is a very hard thing to bring men out of an old Religion into a new one 2. The converting of man from a state of nature to a state of Grace So that they are as it were born again Iames 1. 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his Creation It is a hard matter to change natures to turn a Lyon into a Lamb Isa. 11. 6. The wolf also shall dwell with the Lamb and the Leopard shall lye down with the kid and the calf and the young Lyon and the fatling together and a little child shall lead them Yet this will the Gospel do make him that resembleth the Devil in his contempt of God Envy Revenge to be like Christ I say the Gospel doth it 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the spirit of the Lord. To bring us to love what we naturally hate and to hate what we naturally love That the heart should be turned from all Creatures himself and all to God That they should be induced to turn from the Creature to God to seek out happiness in him from self to Christ from Sin to Holiness that God's desires should be our desires his will our will his delights our delights The natural heart is averse from this Rom. 8. 7. The carnal mind is enmity against God for it is not subjest to the Law of God neither indeed can be That the hearts spirits dispositions of men should be turned upside down 1 Cor. 6. 9 10 11. Be not deceived neither fornicators nor idolaters nor adulterers nor effeminate nor abusers of themselves with mankind nor thieves nor covetous nor drunkards nor revilers nor extortioners shall inherit the Kingdom of God And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of our Lord Iesus and by the Spirit of our God Isa. 55. 13. Instead of the thorns shall come up the Fig-tree and instead of the bryer shall come up the Myrtle-tree A mighty change wrought to be changed not only in their lives but natures Thirdly In comforting poor distressed Souls their sore runneth upon them and their soul refuseth comfort when they have all things in the world but yet as there are no sorrows like wounds of Conscience for degree so no comforts Groans unutterable so joys unutterable nothing left that will comfort it is as the whole of their joy the reviving of poor wounded Spirits is one of the greatest wonders in the world Creatures can do nothing Reason and humane discourse can do nothing it proceedeth from the apprehension of Gods wrath provoked by sin Iob 33. 23 24 25. If there be an Interpreter one among a thousand to show unto man his uprightness then he is gracious unto him and saith Deliver him from going down to the pit I have found a ransom his flesh shall be fresher than a childs he shall return to the days of his youth Nothing but the Covenant of his peace will still such a Soul a Scripture wound will only be cured by Scripture plasters He that puts the soul on the racks of conscience can only release us I create the fruits of the lips to be peace Ier. 6. 16. Stand ye in the ways and see and ask for the old paths where is the good way and walk therein and ye shall find rest for your souls Mat. 11. 28 29. Come unto me all ye that labour and are heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your souls Fourthly The confirming and strengtnhing power of the word that we may despise the world encounter all difficulties and discouragements and to be chearful as the martyrs were in the midst of flames all the oppositions of Satan 1 Ioh. 2. 14. I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one Acts 20. 32. And now Brethren I commend you to God and to the word
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
resigned our selves to Christ and the hands of Consecration have passed upon us When Ananias had dedicated that which was in his power and kept back part for private use God struck him dead in the place Acts 3. 5. And if we alienate our selves who were Christs before the Consecration of how much sorer vengeance shall we be guilty Gods Complaint was just Ezek. 16. 20. Thou hast taken thy sons and thy daughters whom thou hast born unto me and these hast thou sacrificed unto them to be devoured And if Satan hath a full interest in you by doing his lusts as he had in them by that Rite of Worship is not the wrong done to God the same 2. It is a sure note of a carnal heart For it is not only incongruous that a renewed man should let sin reign but impossible De jure it ought not de facto it shall not be The exhortation and promise Rom. 6. 12. with 14. verse 12. Let not sin reign in your mortal bodies There is the exhortation while you have these mortal bodies sin will dwell in you but let it not reign over you God suffereth it to dwell in us for our exercise not our ruine Then the promise Verse 14. Sin shall not have dominion over you for ye are not under the Law but under Grace Let not shall not It is true sin remaineth in the godly but it reigneth not there 'T is dejectum quodammodo non ejectum tamen Cast down in regard of regency not cast out in regard of inherency Like the Beasts in Daniel Dan. 7. 12. They had their dominion taken away though their lives prolonged for a season Some degree of life but their reign broken The Israelites could not wholly expel the Canaanites yet they kept them under There will be pride earthliness unbelief and sensuality dwelling moving working in them but it hath not its wonted power over them Christ will not reckon men slaves to sin by their having sin in them nor yet by their daily failings and infirmities or by their falling now and then into foul faults by the violence of a temptation unless they make a constant trade of sin and be under the dominion of it without controul and set up no course of mortification against it 3. The reign of sin is so mischievous Sin when it once gets the Throne groweth outragious and involveth us in many inconveniences e're we can get out again Therefore they that know the service of sin as we all do by sad experience should use all caution that it never bring them into bondage again The work and wages of sin are very different from Gods work and wages The Apostle compareth them when he disswadeth them from the reign of sin Rom. 6. 21 22. For when ye were the servants of sin ye were free from righteousness What fruit had you then in those things whereof ye are now ashamed for the end of those thing is death But now being made free from sin and become servants to God ye have your fruit to holiness and the end everlasting life You have had full experience of the fruits of sin of Satans work what fruit then before you had tasted better things before you had a contrary principle set up in your hearts you are ashamed now to think of that course now you know better things But what fruit then Satans work is drudgery and his reward death The Devil hath one bad property which no other master how cruel soever hath To plague and torment them most which have done him most continual and faithful service Those that have sinned most have most horror and every degree of service hath a proportionable degree of shame and punishment He is an unreasonable Tyrant in exacting service without rest and intermission The most cruel Oppressors Turks and Infidels give some rest to their Captives but sin is unsatisfiable Men spend all their means and all their time and all their strength in the pursuit of it yet all is little enough And what is the reward of all but death and destruction Now judge you to whom should we yield obedience and who hath most right to be Sovereign He who made us and redeemed us and preserveth us every day none but he can claim title to us he to whom we are Debtors by so many Vows so many Obligations Or else Satan our worst enemy who is posting us on to our own destruction 4. It is so uncomely and misbecoming the new estate wherein we have so many helps and encouragements to resist sin First For helps you have an opposite principle to give check to it the seed of God or new nature Since Christ hath put Grace into your hearts to resist sin 't is your Duty not to suffer it to be idle and unfruitful Rom. 6. 11 12. Reckon your selves to be dead indeed unto sin but alive unto God through Iesus Christ our Lord. Let not sin therefore reign in your mortal bodies that ye should obey it in the lusts thereof You want no ability to encourage you have an observing witness to give check to it the Spirit of God who will help you in this work Rom. 8. 13. He will be your Second neither we without the Spirit nor the Spirit without us There is a life and power goeth along with every Gospel-Truth Laziness pretendeth want of power but what is too hard for this Spirit Then Secondly For encouragement In every war are two notable encouragements goodness of the Quarrel and hopes of Victory as David 1 Sam. 17. 36. We have these in our Conflict and Combat with sin First Our Quarrel and our Cause is good 't is the Quarrel of the Lord of Hosts which you fight We stand with Christ our Redeemer who came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might destroy the works of the Devil He hath begun the battle we do but labour to keep under that enemy which Christ hath begun to slay and destroy Sin is not only an enemy to us but to him 'T is against him and hindreth his Glory in the World and the subjection of his Creatures and Servants Were it not for sin what a glorious Potentate would Christ be even in the judgment of the world Secondly Hope of the Victory Our strife will end and it will end well Those that are really earnestly striving against sin are sure to conquer Rom. 6. 14. Let not sin reign c. And it shall not If there be but a likelihood of Victory we are encouraged to fight here a Christian may triumph before the Victory Non aequè glorietur accinctus ac discinctus 1 Kings 20. 11. Let not him that girdeth on his harness boast himself as he that putteth it off There will come a good and happy issue in the end even a Conquest of sin For the present we overcome it in part it shall not finally and totally overcome us in this World and shortly all strife will be over Rom. 16. 20. The God of
God values his happiness by Gods friendship not by his worldly prosperity and is miserable by Gods absence and by the causes thereof his sin and offence done to God Nay his loving kindness is not only life but better than life A man may be weary of life it self but never of the love of God Many have complained of life as a burthen and wished for the day of death but none have complained of the love of God as a burthen All the world without this cannot make a man happy What will it profit us if the whole world smile upon us and God frown and be angry with us All the Candles in the World cannot make it Day nay all the Stars shining together cannot dispel the darkness of the Night nor make it Day unless the Sun shines so whatever comforts we have of a higher or lower nature they cannot make it day with a gracious heart unless Gods face shine upon us for he can blast all in an instant A Prisoner is never the more secure though his Fellows and Companions applaud him and tell him his Cause is good and that he shall escape when he that is Judge condemns him Though we have the good word of all the world yet if the Lord speak not peace to our Souls and shine not upon our Consciences what will the good word of the world do 2 Cor. 10. 18. He is approved whom the Lord commendeth A sense of Gods love in Christ is the sweetest thing that ever we felt and is able to sweeten the bitterest Cup that ever Believer drank of Rom. 5. 3. We glory in tribulation It will be a blessed thing when we cannot only bear tribulations but rejoyce in them but how come we to rejoyce in them Why because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us so he goes on If we would know the value of things the best way is to know what is our greatest comfort and our greatest trouble in distress For when we are drunk with worldly prosperity and happiness we are incompetent Judges of the worth of things but when God rebukes a man for sin what 's our greatest trouble then That we may take heed of providing sorrow to our selves another time then we find sin and transgression the greatest burthen when any notable affliction is upon us Iob 36. 9. and what will be your greatest comfort then for then your comforts are put to the proof One evidence of an interest in Christ a little sense of the love of God how precious is it Psal. 94. 19. In the multitude of my thoughts within me thy comforts delight my soul. His thoughts were intangled and interwoven one with another as Branches of a crooked Tree for so the word signifies there when his thoughts were thus intricate and perplext then thy comforts delight my soul. O then what should we labour for but to be most clear in this that God loves us This will be our greatest comfort and rejoycing in all conditions 'T is good for us in prosperity then our comforts are sweet and in adversity and deep affliction to see God is not angry with us Though we feel some smart of his afflicting hand yet his heart is with us 2. They deal with God as worldly men do with sensible things for as others live by sense so they by faith Now worldly men are cheered with the good will of men and troubled with the displeasure of men upon whom they depend The down-look of Ahasuerus confounded Haman and put him to great trouble He was afraid Esth. 7. 8. Absolom professes 'twere better for him to be banished than to live in Ierusalem and not see the Kings face 2 Sam. 14. 32. Surely it is death to Gods Children to want his face and favour upon whom they depend Their business lies mainly with God and their dependance and hope and comfort is in God they live by faith Poor Worldings walk by sense therefore their souls run out upon other comforts in the smiling face of some great Potentate or some friend of the World this is their life peace and joy But they that live by faith see him that is invisible and value their happiness by his favour and misery by his displeasure 3. The Children of God have tasted the sweetness of it therefore they know it by experience The best demonstration of any thing is from sense Description cannot give me such a demonstration as when I taste and feel it my self 1 Pet. 2. 3. If so be ye have tasted that the Lord is gracious They have an experimental feeling of that which others know only by guess and hear-say Carnal men know no other good but that of the Creature The Spouse did so languish after her Beloved being sick of love when her desires were disappointed it made her faint Cant. 5. 6. They that have not seen and known him know not what to make of those spiritual and lively affections that carry us out after the favour of God with such earnestness and importunity but they that have tasted and know what their Beloved is their hearts are more excited and stirred up towards him Iohn 4. 10. If thou knewest the gift of God c. You would more admire the favour of God if you knew it especially by experience you would find it is a better good than ever you have yet tasted Use. Is this our temper and frame of our hearts Can we live contentedly and satisfiedly with the light of his Countenance A Child of God may be without the light of his Countenance but cannot live contentedly without it Are we troubled about it ever seeking after it Surely this is the disposition of the Children of God they are ever seeking after the favour of God I shall press to this by this Argument 1. God bespeaks it from you Psal. 27. 8. Thou saidest Seek ye my face There 's a Dialogue between God and a gracious heart The Lord saith Seek he saith it in his Word and speaks by the injection of holy thoughts by the inspiration of his Grace and the renewed heart like a quick Echo takes hold of this Lord thy face will I seek Psal. 106. 4. You should ever be seeking after God in his Ordinances seek his favour and face 2. The new Nature enclines and carries the soul to God it came from God and carries the soul to God again The Spirit of the World doth wholly encline us to the World They that are after the Flesh do mind the things of the Flesh and the Spirit of God doth encline us to God and therefore the people of God will value his favour above all things else David speaks in his own name and in the name of all that were like-minded with himself he speaks of all the Children of God in opposition to the many the brutish ones that were for sensual satisfaction Psal. 4. 6. Many say Who will shew us any good But
not be at our beck We have deserved nothing but must wait for him in the diligent use of the means as Benhadad's servants watched for the word Brother or any thing of kindness to drop from the King of Israel 2. Work for it for I press you not to a devout sloth All good things are hard to come by 't is worth all the labour we lay out upon it There is no having peace with God any sense of his love without diligent attendance in the use of all appointed means 2 Pet. 3. 14. Be diligent that ye may be found of him in peace without spot and blameless And 2 Pet. 1. 10. Give all diligence to make your calling and election sure That comfort is to be suspected that costs nothing but like Ionah's Gourd grows up in a night that comes upon us we know not how IV. Gods Children when they beg comfort also beg Grace to serve him acceptably For teaching Gods Statutes is not meant barely a giving us a speculative knowledge of Gods will for so David here Make thy face to shine and Teach me thy Statutes And why do they so 1. Out of gratitude They are ingenuous and would return all duty and thankfulness to God as well as receive mercy from him therefore they are always mingling resolutions of duty with expectations of mercy and when they carry away comforts from him are thinking of suitable returns And while they take Christ for righteousness they devote and give up themselves to his use and service The nature of man is so disposed that when we ask any thing we promise especially if a Superior Hos. 14. 2. Take away all iniquity and receive us graciously so will we render the calves of our lips The Children of God resolve upon duty and service when they ask favour So Psal. 9. 13 14. Have mercy upon me O Lord consider my trouble that I may shew forth all thy praise in the gates of the Daughter of Sion We are thinking of honouring and praising God at that time when we seek his favour 2. The Children of God do know that this is the cause of Gods aversion from them that his Stautes are not observed and therefore when they beg a greater experience of Gods special favour they also beg direction to keep his Statutes They cannot maintain and keep up a sense of the love of God unless they be punctual in their Duty He knows nothing of Religion that knows not that the comfort of a Christian depends upon sanctification as well as justification and the greater sense of obedience the fuller sense of the love of God and the degrees of manifesting his favour are according to the degrees of our profiting in obedience for these go along still Jesus Christ is King of righteousness and King of peace He is Melchizedeck King of Salem he pours out the Oil of grace that he may pour out the Oil of gladness Heb. 7. 2. But especially see one place Iohn 14. 21. He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my father and I will love him and will manifest my self to him Christ was then most sweetly comforting his people but 't was not his mind that they should be emboldned thereby to cast off Duty No he says the only way to assure them that they were not delusions and to clear their right to these comforts was this He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my father and I will love him and will manifest my self to him That 's the way to get confirmation and evidence of the love of God 3. This is a notable effect and evidence of Gods favour to guide you in his ways therefore 't is a branch of the former for whom the Lord loveth he teacheth and guides Rom. 8. 14. As many as are the Children of God they are led by the Spirit Others are left to their own hearts counsels And Psal. 25. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant The communication of Secrets is a note of friendship Now the secret of the Lord the knowledge of his Covenant and what belongs thereto it is to those that fear God There 's the qualification 4. He sheweth that he does not desire a greater proof of Gods love He would chiefly experience the good will of God to him in being taught the mind of God The most sleight that which David prizeth But if our hearts were as they should be we would prefer this before all other good things sanctification to be taught of God For First 'T is a better evidence of Gods favour than worldly comforts Pardon freeth us from punishment sanctification from sin and pollution sin is worse than misery and holiness is to be preferred before impunity Christ in the work of redemption considered the Fathers interest and honour as well as your salvation The taking away of worldly comforts doth not infringe our blessedness yea when it is accompanied with this benefit it maketh way for the encrease of it Psal. 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law All the comforts of the world are not worth one Dram of Grace The loss of them may be supplied with Grace and man be happy comfortable and blessed for all that but the loss of Grace cannot be supplied with temporal things We cannot say Blessed is the man that hath lost Grace for the worlds sake Again all the riches and honours heaped upon a man cannot make him better they may easily make him worse but Grace can never make us worse but always better more amiable in the eyes of God and fitter for communion with him These may be given to those whom God hateth Psal. 17. 74. But this is the favour of his people Grace is never given but to those whom he entirely loveth These may be given in wrath but sanctifying Grace never in wrath The more we have of these things the more wanton and vain Deut. 32. 15. They are often used as an occasion to the Flesh Gal. 5. 13. prove fewel to our lusts encrease our snares temptations difficulties in Heavens way Luke 18. 25. Our Table becometh a snare Psal. 69. 22. But the saving Graces of the Spirit make all easie and help us towards our own happiness Secondly Profiting in obedience or sanctification is a greater effect of God favour Sanctification is a greater priviledge than Justification Perfect and compleat holiness and conformity to God is the great thing which God designed as the glory of God is holiness Exod. 15. 11. Moral perfections exceed natural and of all moral perfections Holiness is the greatest 'T is better to be wise than strong to be holy than wise Beasts have strength Man hath reason but holy Angels a holy God Sanctification is a real perfection
But Justification is but a relative It rendreth us amiable in the eyes of God God hateth sin more than misery Sin is against Gods very nature God can inflict punishmeâ—…t but he cannot infuse sin Gods interest and honour is to be preferred before our comfort and personal benefit In sanctification besides our personal benefit which is the perfection of our natures Gods honour and interest is concerned in our subjection to him Justification is a pledge but Sanctification is not only a pledge but a beginning 't is removens prohibens We love him for pardoning but he delighteth in holiness he delighteth in us rather as sanctified than pardoned We love much because much is forgiven Luke 7. 47. But God delighteth in the pure and upright Prov. 11. 20. Such as are upright in their way are his delight Use. 1. For reproof of three sorts First Of those that would have ease and comfort but care not for duty would have the love of God to pacifie their Consciences but never mind this to have their hearts directed in Gods ways Hos. 10. 11. Ephraim is as an Heifer that is taught that would tread out the Corn but not break the Clodds It yielded food Deut. 25. 4. They would be feasted with priviledges yet abhor service when they prize comfort To these we may argue not only ab incongruo how disingenuous it is to separate duty and comfort to be so ready to expect all from God and so unwilling to do any thing for him 'T is contrary to the disposition of Gods Children Tit. 2. 11 12. and Rom. 12. 1. But ab impossibili Will God ever delight in you till you be conformed to his Image Christ came not to make a change in God but in us not to make God less holy but us more holy 'T is not agreeable to the reasonable nature to conceive that God should be indifferent to good and bad or a friend to those that break his Laws Would you think well of that Magistrate that should let men rob and steal and beat their Fellow-Subjects and not only connive at them but receive them into his bosome You that have but a drop of the Divine Nature cannot delight in the company of Sinners 2 Pet. 2. 8. Secondly Those that would have the favour of God but expect it should be shewed to them in temporal things Alas these things are promiscuously dispensed to all Can be no evidence of his special love God is behind-hand with none of his Creatures Eccl. 9. 1 2. sometimes evil things to good men and good things to evil men Iosiah dyed in wars as well as Ahab Is Abraham rich so is Nabal Is Ioseph honoured by Pharaoh so is Doeg by Saul Hath Demetrius a good report of all men 3 Iohn 12. so have false Teachers Luke 6. 26. Hath Caleb health and strength Iosh. 14. 11. so have wicked ones No bands in their death Psal. 73. 4. Their strength is firm Was Moses beautiful Acts 7. 20. so was Absolom 2 Sam. 14. 25. Did God give learning and wisdom to Moses and Daniel c. Dan. 1. 17. so to the Egyptians Acts. 7. 22. Long life to Ishmael Gen. 25. 17. as well as to Isaac Gen. 35. 20. Thirdly The Children of God that murmure and repine at their sufferings when others ignorant of the mind of God and the strictness of his ways fare better Psal. 17. 14. 'T is often seen That he that encreaseth knowledg encreaseth sorrow Eccl. 1. 18. Drones and Sots have their ampler revenues but we should not be thereby discouraged 'T is their portion Prov. 3. 31 32. Envy thou not the Oppressor and chuse none of his ways for the froward are an abomination unto the Lord and his secret is with the righteous They are hateful to God while they flourish 'T is a greater evidence of Gods favour and friendship to understand his counsel in the Word and to be acquainted with the mysteries of godliness than to enjoy all the power and greatness in the world the knowledg of a despised hated truth than to flourish in opposition against the ways of God through ignorance obstinacy and prejudice Use 2. Is direction to us 1. For strict walking If we would have a comfortable sense of Gods love we must resolve upon a strict course of holy walking Gal. 6. 16. And as many as walk according to this rule peace be on them and mercy upon the Israel of God and Psal. 85. 8. and Ephes. 4. 30. 2. If we would walk strictly we must go to God for continual direction Psal. 86. 11. Teach me thy way O Lord I will walk in thy truth unite my heart to fear thy name Psal. 143. 10. Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness Especially when blinded with interest or apt to be carried away with temptations 3. Gods teaching is not only directive but perswasive it prevents sin Psal. 119. 133. quickens to Duty Psal. 119. 33 34 35. Teach and keep and make me to go for that 's the difference between literal instruction which we have from man and spiritual instruction which we have from God Gods teaching is drawing â—…ohn 6. 44. 45. SERMON CLI PSAL. CXIX VER 136. Rivers of water run down mine eyes because they keep not thy Law MOST of the Sentences of this Psalm are independent and do not easily fall under the rules of method so that we need not take pains in clearing up the Context the Verse needs it not the time permits it not only you may observe this That often in this Psalm David had expressed his great joy and now he maketh mention of his exceeding grief There is a time to rejoyce and a time to mourn as times vary so do duties We have affections for every condition Indeed in this Valley of tears mourning is seldome out of season either with respect to sin or misery for our selves or others David that did sometimes mourn for his own sins and watered his Couch with tears Psal. 6. 6. He took also his time to mourn and bewail other mens sins Rivers of tears run down mine eyes because they keep not thy Law In the Words observe David's grief is set out by 1. Constancy and greatness of it Rivers of tears run down mine eyes 2. The goodness of the cause or reason of it Because they keep not thy Law Rivers of tears He compares his tears to a Stream and River always running The same expression is used Lam. 2. 18. Let tears run down like a River day and night let not the apples of thine eyes cease When affections are vehemently exercised the Scripture is wont to use such kind of expressions The will of a godly man is above his performance it is wont to do much more than the body can furnish him with abilities to express He had such a large affection that he could weep Rivers Because they Some referr it to eyes the
I had been a brand fit for the burning Secondly Take heed of sensuality Hos. 4. 12. My people ask counsel of their Stocks and their Staff declareth unto them for the spirit of whoredome hath caused them to err and they have gone a whoring from under their God It taketh away the heart the tenderness and softness no one thing doth more brawn the spirit To be given to uncleanness past feeling Ephes. 4. 18. Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness of their hearts Thirdly Beg the assistance of Gods Spirit he can smite the Rock and make waters gush out That thou may'st not be discouraged look upon Precedents in Scripture the tender hearts of Gods people there the Spirit of God wrought them to this frame Cry O arm of the Lord put on strength as in the ancient days God hath promised it Zach. 12. 10. I will pour upon the house of David and upon the inhabitants of Ierusalem the spirit of grace and of supplications and they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only son c. And then it follows And the Land shall mourn every Family apart c. SERMON CLIII PSAL. CXIX VER 137. Righteous art thou O Lord and upright are thy Iudgments THIS Psalm is spent in commendation of the Word of God The man of God sometimes commends it for its efficacy sometimes for its sureness and certainty and at other times for its sweetness In this Octonary or Portion the Word of God is commended for its righteousness David was troubled with sore grief for the wickedness of his enemies yea tempted greatly to impatiency and distrust by looking upon their prosperous estate for if you consult with the Context you shall find this was spoken in a time of defection when Rivers of tears ran down his eyes because men kept not the Law of God When carnal men pass their time in joy and the Godly in tears it is good then to meditate of Gods righteousness So does David when they were making void Gods Law he was in deep sorrow and tears It is good so to do that we may humble our selves under his mighty hand and compose our soul to patience and a quiet submission and with hope to wait upon God in the midst of wrongs and injuries Simo Caltu telleth us That the Emperor Mauritius used these Words when he saw all his Children slain before his face and himself ready to be slain after them by Phocas The Historian tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he did in the presence of all meekly submit to this great and heavy calamity crying out Righteous art thou O Lord and upright are thy Iudgments In the words the man of God reasons ab efficiente ad effectum à Legislatore ad Leges from the property of God to the Laws that he hath given us God being essentially righteous and perfectly righteous yea righteousness it self nothing contrary to Justice can proceed from him no iniquity from equity it self nor injustice from justice it self Gods Law all his dispensations that proceed from him are as himself is Therefore in the Text you have two things 1. What God is Thou art righteous O Lord. 2. What his Word and Works are Upright are thy Iudgments The Word Misphatim Judgments implies both both the rule and his Providential dispensations according to that rule In Gods Word there 's a Judicial Sentence concerning our thoughts words and works therefore his Law is called Judgments It is the Judgment of the great God concerning the actions of men and then the effect thereof when his Sentence takes place The Points are three I. That God is a righteous God II. That this righteous and holy God hath given a rule of Equity and Justice to his Creature III. That all the dispensations that proceed from him according to that Rule are all exactly righteous I. That God is a righteous God Here I shall shew 1. What is the righteousness of God 2. Prove that God is righteous 1. What it is Amongst men there 's a general and a particular Justice The general Justice is that whereby we carry our selves conformable to the rule of Religion 1 Pet. 2. 24. called there living unto righteousness And the particular Justice is that whereby we give every man his due so it is taken Tit. 2. 12. That we should live soberly righteously and godlily Godliness is that Grace which enclines us to give God his portion and sobriety is that Grace which helps us to govern our selves and righteousness that Grace whereby we give our Neighbour his due First Justice is sometimes put for the whole rectitude and perfection of the Divine Nature When God acts becoming such a pure holy and infinite Being and so God cannot do any thing that is against the perfection of his Nature he cannot deny himself 2 Tim. 2. 13. He will not give his Glory to another Isai. 42. 8. He cannot be indifferent to good and evil he will not damn and punish an innocent Creature there is a condecency in all his actions to the perfection of his Nature Secondly There 's a particular Justice with respect to his dealings with the Creature especially man And before I come to open that I must tell you That God must be considered under a twofold relation First As absolute Lord. Secondly As Governour and Judg of the World First As absolute Lord and so his Justice is nothing but the absolute and free motion of his own will concerning the estate of all Creatures In this respect God is wholly arbitrary and hath no other rule but his own will he doth not will things because they are just but therefore they are just because God wills them For 1. He hath a right of making and framing any thing as he willeth in any manner as it pleaseth him as a Potter hath power over his Clay to form what Vessel he pleaseth either of honour or dishonour Rom. 9. 21. and Ier. 18. 6. As the Clay is in the Potters hand so are ye in mine hand O house of Israel He hath not only might and power but full right to dispose of the Creature according to his own pleasure As he sustaineth the person of a Lord he doth what is agreeable to his free and sovereign will As the good man of the house pleaded Matth. 20. 15. Is it not lawful for me to do what I will with mine own so God as absolute Lord and Sovereign may do as he pleaseth Nothing before it had a Being had a right to dispose of it self Neither did God make it what it was by the necessity of Nature nor by the command counsel or will of any Superior or the direction of any Coadjutor neither is there any to whom he should render an account of his work but merely produceth things by the act of his own will
stays the working of the boiling Pot so these sober thoughts of Gods Justice and Judgment may abate the fervours of youthful lusts When you are pampering the flesh letting loose the reins to all wanton desires go on in them there 's a righteous God Men harden themselves by two things by God's patience for the present and thoughts of his mercy for the future 1. By Gods patience for the present When God doth not strike but withholds his hand Psal. 50. 21 22. These things hast thou done and I kept silence but I will reprove thee and set them in order before thine eyes Christians patience and forbearance is not absolute remission and forgiveness God may give you a long day and yet reckon with you at last Rom. 9. 22. He endureth with much long-suffering the Vessels of wrath fitted to destruction Mark there 's suffering long-suffering and much long-suffering and yet Vessels of wrath fitted for destruction God suffered Cain to live as a man reprieved so you may be reprieved He deals with ungodly men as David with Ioab and Shimei he would not acquit them yet forbare them and gave order to Solomon to put them to death your doom may yet be dreadful Christians bethink your selves there is a Sentence in force and there is but a slender thred of a frail life between you and execution but a step between you and death and will you adde sin to sin and heap up more wrath and condemnation to your selves Alas you are but in the state of condemned Malefactors and will you roar and revel as some desperate Wretches in the Gaol between condemnation and execution There is but cold comfort in this to be rescued and to be afterwards executed and therefore remember God may forbear those whom he will not pardon I and his anger is most sharp after patience is abused and most speedily when you begin to reckon the worst is over Luke 12. 20. Thou fool this night shall thy soul be required of thee 2. Men please themselves that they shall do well enough because God is merciful and so they fancy a God all of honey and sweetness God is just as well as merciful I but his Justice may be a friend can you claim that Justice 1 Iohn 1. 9. If we confess our sins he is faithful and just to forgive us our sins When we with remorse and humble penitence go and confess them before the Lord then Justice is our friend It is not your friend until you be in Christ Rom. 8. 1. There is no condemnation to them that are in Christ Iesus Why but am not I in Christ am not I baptized in his name Then I say again there are none in Christ but those that come in in the New Covenant way for him hath God set forth through faith in his blood Rom. 3. 2 3. If we hope we believe in Christ if we do then let me say one thing more There are none come in the New Covenant way that do allow themselves in any known sin and therefore the Justice of God still remains upon you I prove this latter thus He that transgresses in one point is guilty of all therefore so speak and so do as they that shall be judged by the Law of liberty Iames 2. 10 11 12. There are some that have Judgment without mercy and others that shall be judged by the Law of liberty He that allows himself to break with God in any one thing shall not be judged by the Law of liberty but shall have Judgment without mercy Therefore take heed you will have double condemnation if you love darkness rather than light that is if you allow your selves in sinful courses and turn your back upon the Grace and mercy God offers in Christ. 2. Here 's for the comfort of the godly God is just But to you also he will be merciful all his dispensations to you are Justice and Mercy mingled Psal. 116. 5. Gracious is the Lord and righteous yea our God is merciful Not all Mercy and no Justice nor all Justice and no Mercy but so just that we may not offend so merciful that we may yet hope in him Psal. 25. 8. Good and upright is the Lord therefore will he teach Sinners in the way He is good therefore will direct you he is righteous therefore we must take his direction Nay Justice and Mercy are both for you You must not apprehend as if Mercy were for you and Justice against you No no the Justice of God is made your friend that Attribute which is most terrible in God is the pawn and pledge of thy salvation The grand enquiry of all the great Rabbies and Sophies of all the world was this How Justice should be made a friend It cannot be put out of our mind but that God is just and an Avenger of the Sinner but he is faithful and just 1 Iohn 1. 9. Just in justifying those that believe in Christ. You have a double claim and holdfast on God you may come to either Court before the Throne of his Grace and Tribunal of his Justice for there Christ interposed and satisfied the Justice of God Here the great scruple of Nature is solved that is how the Justice of God should be made our friend Nay when you are fainting and discouraged with the scorns and neglect of the World Heb. 6. 10. The just God will reward your work and labour of love which ye have shewed toward his name It may be vain in the world but not vain in the Lord 1 Cor. 15. 59. Therefore be cheerful in your service Men are not Pay-masters but God It is a noble spirit to look for it hereafter a base spirit to look after it here They have their reward saith Christ. And then against wrongs and injuries we meet with here the just God who as he will do us no wrong himself so he will not suffer others to do us wrong without punishing of them Psal. 103. 6. The Lord executeth righteousness and judgment for all that are oppressed He pities the afflictions of them that suffer unjustly and will execute Judgment for them Mark First from his pity then from his justice First From his pity Iudg. 10. 16. His soul was grieved for the misery of Israel And 2 Kings 14. 26. And the Lord saw the affliction of Israel that it was very bitter and he saved them But how much more will he pity those that are unjustly oppressed by mens hands Acts 7. 33 34. I have seen I have seen the affliction of my people and I have heard their groaning And Isai. 63. 9. In all their affliction he was afflicted and the Angel of his presence saved them in his love and pity he-redeemed them Therefore if we look upon the compassions and pities of God this may comfort us in all wrongs and injuries Then out of hatred to oppression Psal. 11. 7. The righteous Lord loveth righteousness his countenance doth behold the upright So again
to imply the whole Duty and Perfection of Man Thus Righteousness when 't is put alone In this general sense I take it here and Observe this point The Word of God is Righteousness This is one of the Notions by which it is expressed in this Psalm So 't is called in the Text. The Reasons 1. Because 't is the Copy of that Righteousness which is in God Gods natural Perfections are represented in the Creatures his Majesty and Omnipresence in the Sun but his Moral Perfections in the Word The Heavens declare his excellent Majesty and Glory but his Law his Purity Righteousness and Holiness Psal. 19. the Sun and the Law are compared together As the Creatures in their kind set forth God so doth the Word in its kind Well may it be called Righteousness because it is the fairest draught and representation of God in his Moral Perfections the chief of which are called Righteousness and Holiness The knowledge we get by the Creatures tendeth to Exalt God the knowledge we get by the Law to humble and abase Man because of our Impurity And therefore the Prophet when he saw God cryed out Isa. 6. 3. Wo is me I am undone I am a man of unclean Lips And David when he Contemplated the Holiness of the Law cryed out presently Psal. 19. 12. Lord cleanse me from my secret sins 2. 'T is the rule and pattern of all Righteousness and Justice in Man for our Righteousness is a Conformity to Gods Law Indeed habitual Righteousness is a Conformity to Gods Nature Actual Righteousness to his Law His Spirit reneweth our Nature according to the Image of God and telleth us what is pleasing to God Isa. 51. 7. Hearken unto me ye that know Righteousness the people in whose heart is my Law They that have the Law of God in their Hearts do only know Righteousness that is know what belongs to it the new Nature is tryed and all our Wayes tryed by it 3. 'T is the great Instrument to promote Righteousness It maketh the man that doth observe it Just and Righteous before God There is a twofold Righteousness before God the Righteousness of Justification and the Righteousness of Sanctification The Righteousness of Justification that is the great Truth revealed in the Scriptures Nature saw nothing of that the Heathen saw something of a breach that there was need of Appeasing God but nothing of a Righteousness before God That secret was hid from the Wise men of the World and reserved for the Scriptures and therefore the Apostle saith Rom. 3. 21 22. But now the Righteousness of God without the Law is manifested being witnessed by the Law and the Prophets even the Righteousness of God which is by Iesus Christ unto all and upon all that believe The Law and the Prophets set forth this Mystery to teach men that we are to be Justified before God by Faith in Christ Nature could Convince us of Guilt but not of a Righteousness 2. For the way of Sanctification or how a man that is Justified should approve himself to God and Men The Scripture cryeth up another Righteousness that becometh Justified persons that is the way to be Righteous is to do Righteousness 1 Ioh. 3. 7. Little Children let no man deceive you he that doth Righteousness is Righteous So 't is said of Zacharias and Elizabeth Luk. 1. 6. That they were Righteous before God and walked in all the Commandments and Ordinances of the Lord blameless So Deut. 6. 25. And it shall be our Righteousness if we observe to do all these Commandments before the Lord our God as he commanded us This Wisdom we learn from the Word where nothing but Righteousness is recommended for it cometh from the Righteous God who is Essentially Good and Holy and cannot be contrary to himself in commanding unjust things And therefore his Commandments are in all points right there is no way right to prove principles but by arguing ab absurdis and so prove the goodness of them What a miserable case would the world be in if there were not such a Law and Rule A place of Villanies and Wickedness And therefore here is Righteousness and all Righteousness we need not seek further for direction sure God can tell what will best please him and our sense and experience inform us what things are good and honest in the sight of men Use. Let us live as becometh them that have such a Righteous Rule Wisdom is Iustified of her Children Matth. 11. 19. Let us bear witness by our Faith Profession and Godly Life to the Doctrine of God This is to glorifie the Word Act. 13. 40. when we express the excellencies of it in our practice Do not only approve it in your Judgments and commend it with your Mouthes but express it in your Lives Practice glorifieth more than Verbal Praise Let us shew that the Word is Righteousness that is to say the Copy of Gods Righteousness by being the Rule and Instrument of of ours Let us look after the Righteousness of Justification we can never be truly Righteous unless we lay the Foundation of the spiritual Life in Faith in Jesus Christ and Repentance from dead Works that maketh way for the Spirit and Power of Godliness for Christ is made of God to us Righteousness before he is made Sanctification 1 Cor. 1. 30. There is no Acceptance with God without it Rom. 5. 19. By the Obedience of one many were made Righteous Thereby our persons are accepted in our selves there is none Righteous no not one and 't is dangerous to look after any other Righteousness while this is neglected Rom. 10. 3. Being ignorant of Gods Righteousness they went about to establish their own Righteousness c. Again let me press you to look after the Righteousness of Sanctification to see that we be renewed by the Spirit and entred into an holy Course and not only so but wego on still in Righteousness Rev. 22. 11. He that is Righteous let him be Righteous still We are renewed but in part Prov. 15. 9. The Lord loveth him that followeth after Righteousness that maketh it his business to grow more Righteous every day and increase the Acts to perfect the Habit this earnest indeavour must never be left off II. Now I come from the Notion to the Predication this Righteousness 't is an Everlasting Righteousness 'T is so in two respects In the Constitution among men and in the Effects of it 1. In the Constitution of it The Covenant of Grace is an Everlasting Covenant so 't is called Heb. 13. 20. and the Gospel is called the Everlasting Gospel Rev. 14. 6. and I will make an Everlasting Covenant with you Isa. 55. 3. The Priviledges of this Covenant are Eternal Christ hath obtained an eternal Redemption for us Heb. 9. 12. Dan. 9. 24. There is an Unchangeable Righteousness which Christ hath established in the Church he is the Lord our Righteousness His Righteousness is still the same and the plot was
Weather without waves and storms so irrationalit is for a Christian to promise himself rest here upon Earth Well then let us learn before hand how to be abased and how to abound Pil. 4. 12. He that is in a Journey to Heaven must be provided for all Weathers though it be Sun-shine when he first setsforth a storm will overtake him before he cometh to his Journeys end 'T is good to be sore-armed Afflictions will come and we should prepare accordingly We enter upon the profession of Godliness upon these terms to be willing to suffer Afflictions if the Lord see fit and therefore we should arm our selves with a mind to indure them whether they come or no. God never intended that Isaac should be sacrificed yet he will have Abraham lay the knife to his Throat Sorrows foreseen leave not so sad an impression upon the spirit Tela promisa minus feriunt The Evil is more familiarized before it come Iob 3. 25. The evil that I feared is come upon me When our fears prophesie we smart less it allayeth the offence we meet with nothing but what we thought of before Ioh. 16. 1. These things have I spoken unto you that you should not be offended Use 2. If you are under Afflictions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4. 12. do not strange at it no more than at night and day showers and sun-shine as these things fall out in the course of Nature so do troubles and afflictions in the course of Gods Providence 'T were a wonder if otherwise We do not wonder to see a shower of Rainfall or a cloudy day to succeed a fair 1 Pet. 5. 9. All these things are accomplished in your Brethren that are in the World All the rest of Gods people are fellow Souldiers in this Conflict Use 3. When we are out of Affliction let us bless God that we are out of the Afflictions The greatness of the Trouble Danger Misery Streights whereinto God doth cast his own doth lay a greater obligation of thankfulness upon those that are free from those Evils If thou beest not thankful for thy health go to the Lazer-houses look upon the afflicted state of Gods People and that may quicken you to thankfulness for being freed from them 4. Use Is Advice Do not draw sufferings upon your selves by your own rashness and folly Iam. 1. 2. Count it all joy when you fall into divers temptations We must not seek nor desire Trouble but bear it when God layeth it on us Christ hath taught us to pray lead us not into Temptation 'T is a folly for us to cast our selves upon it if we draw hatred upon our selves and run headlong into dangers without necessity we must make our selves amends by Repentance otherwise God will not If a man set his house on fire he is liable to the Law if it be fired by others or by an ill accident he is pitied and relieved We are to take our own Cross when made to our hands by Gods Providence not make it for our selves not to fill our own Cup but drink it off if God put it into our hands We must come honestly by our Crosses as well as by our Comforts and must have a Call for what we suffer as well as for what we do if we would have Comfort in our sufferings 2. Doctrine This trouble may breed much Vexation and Anguish of Spirit even in a Gracious Soul David speaketh of Anguish as well as Trouble 1. Partly from Nature Gods Children have the feelings of Nature as well as others Christ Jesus to shew the Truth of our Nature would express our affections he had his fears and tears Heb. 5. 7. and so hath legitimated our fears and sorrows 'T is an innocent affection to have a dislike of what is contrary to us to our natural Interest to be without natural affection is among the Vices And 2. Partly from Grace The Children of God are more sensible than others because they have a reverence for every providence and look upon it as a good piece of Religious manners to observe when God striketh and to be humble when God is angry Ier. 5. 3. slight spirits are not so much affected Ordinarily they see not God nor own God in every stroke but when the windows of heaven are opened and the mouth of the great deep below there must needs be a great sense 3. Yet there is in it weakness and a mixture of Corruption which may come from an impatiency of the Flesh which would fain be at ease Gen. 49. 15. Rest is good Therefore we are filled with Anguish when troubled either from distrust or at least from unattentiveness to the Promises as there is a Negative Faith in the wicked not contradicting the truth of the Word so a negative distrust in the Godly not regarding not minding the Promise or not regarding the grounds of Comfort which it offereth to us as Hagar saw not the Well that was nigh her till God opened eyes Gen. 21. 19. so Mark 6. 52. They considered not the Miracle of the loaves therefore are amazed in themselves beyond measure Have ye forgotten the five loaves and two fishes Heb. 12. 5. And ye have forgotten the exhortation which speaketh to you as unto Children Yea sometimes there may be positive distrust or actual refusing comfort Psal. 77. 2. My Soul refused to be comforted As they may not mind comfort so in great Troubles refuse comfort in greater Distempers 4. Sorrow and Trouble may revive inward Trouble Affliction in its self is a part of the Laws Curse and may revive something of Bondage in the hearts of Gods Children which is good and useful so far as it quickeneth us to renew our reconciliation with God Spirits intendered by Religion are more apprehensive of Gods Displeasure under Afflictions Numb 12. 14. If her Father had spit in her face should she not be ashamed If it humble under the mighty hand of God 't is well but when it filleth us with perplexities and amazement like wild Bulls in a net or produceth uncomely sorrow roar like Bears or mourn as men without hope 't is naught Use. Let us take notice how Affliction worketh There is a double Extream slighting the hand of God or fainting under it Heb. 12. 5. we must beware of both There must be a sense but it must be kept within bounds without a sense there can be no Improvement to despise them is to think them fortuitous They come from God their end is Repentance their cause is Sin Men cannot indure to have two things despised their Love nor their Anger When Davids love was slighted he vowed to cut off all that pertained to Nabal And Nebuchadnezzar when his Anger was despised commanded the Furnace to be heated seven times hotter Nor Fainting for that excludeth Gods Comforts God hath the whole guiding and ordering the Affliction and while the rod is in his hand there is no danger He is a wise God and cannot be
ruine of Bodies and Souls and all that they have Their Mirth is the Mirth of Fools Eccl. 7. 4 5. Their service the sacrifice of Fools Eccl. 5. 1. 2 Sam. 24. 10. I have done very Foolishly Therefore give me Understanding 2. Knowledge is our cure The state of Grace is called a state of Light Eph. 5. 8. Ye were sometimes darkness but now are ye light in the Lord. So that the new estate is described by Light a directive and a perswasive Light 't is very notable in Eph. 5. 14. Arise from the dead and God shall give thee light And Act. 26. 18. To turn them from darkness to light and from the power of Satan to God In our natural estate we are all over darkness slaves to the Prince of darkness doing the works of darkness and were posting on apace into utter darkness and therefore 't is Light must cure us and guide us into a better course Col. 1. 13. Who hath delivered us from the power of darkness and translated us into the kingdom of his dear Son Second Reason is Because of the excellency of Understanding Therefore we should make it our request to God Here are four Considerations 1. Knowledge in the general is Mans Excellency 'T is our priviledge above the Beasts many of them excel us in beauty of Colour in strength and nimbleness and vivacity and long Life and acuteness of sense but we excel them in knowledge And so God hath taught us more than the Beasts of the field Man is a rational Creature his Life standeth in Light Ioh. 1. 4. In him was life and the life was the light of men Other Creatures have Life but not such a Life as is Light are not indowed with a reasonable soul and a faculty of Understanding The more of Knowledge there is increased in us the more of Man there is in us 2. Divine Knowledge is better than all other Knowledge To know Gods Nature and Will to know how God will be pleased and how we may come to injoy him all other knowledge doth but please the Fancy this doth us good to the heart Ier. 9. 23 24. Let not the wise man glory in his wisdom nor the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth me as not in strength so not in natural wisdom Here I may take the Argument of the Text Men do not properly live if they want the Light of Heavenly Wisdom without Divine Knowledge a man is little better than a Beast The Indowment of Reason was not given us meerly to shift for our selves or provide for the animal Life other Creatures do that better by Instinct and natural Sagacity and are contented with less No Mans Life was given him for some other end to know and serve his Maker 3. Of all the knowledge of God Practical knowledge is better than speculative not so much subtlely to be able to discourse of his nature as to obey his Will Ier. 22. 16. He Iudged the cause of the poor and needy was not this to know me saith the Lord The Knowledge of God is not measured by sharpness of Wit but by serious ready practice not strength of Parts but a good and honest Heart so to understand as to keep them Psal. 111. 10. The fear of the Lord is the beginning of Wisdom and a good Understanding have all they that do his Commandments They understand best not who can discourse most subtlely but who live most holily When our Faith is more strong our Reverence of God increased our Obedience more ready then is our Knowledge sound When we follow those Courses which we know God delighteth in Ier. 9. 24. and study to please him in all things 1 Ioh. 2. 4. He that saith I know him and keepeth not his Commandments is a lyar and the truth is not in him He that doth not make Conscience of his Duty he knoweth no such Sovereign Being as God is that hath power to command to save and to destroy Tit. 1. 16. They profess that they know God but in works they deny him So 1 Ioh. 3. 6. Whosoever sinneth hath not seen him nor known him Well then in giving his Word Gods end was not to make trial of their Wits who could most sharply conceive nor of their Memories who could most firmly retain nor of their Eloquence who can most neatly discourse but of their Hearts who will most obediently submit to him that 's knowledge indeed which tendeth to use and practice Scire malum non est malum look as to know evil is not evil for God knoweth evil yet his knowledge is not evil So scire bonum non est bonum to know that which is good doth not make a man good This is the distinction between Understanding and Will the Understanding draweth the Object to its self but the Will is drawn by the Object to it If I understand any thing I am not in a moral sense that which I understand but if I Will any thing or Love any thing I am what I Will and Love This is the difference between the two faculties 4. Transforming Regenerating Saving Knowledge is the best part of Practical knowledge I add this because general knowledge may produce good life or some outward Conformity in the unregenerate 2 Pet. 2. 20. For if after they have escaped the pollutions of the World through the knowledge of the Lord and Saviour Iesus Christ. Those that are destitute of the saving knowledge of Christ they may cleanse their External Conversation by that Rational Conviction though not Spiritual Illumination though strangers to inward Mortification and be unrenewed in Heart yea avoid gross sins perform external Duties O but the lively saving light such as subdueth the Heart to God such as maketh a thorough change in us that 's the best 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory even as by the Spirit of the Lord. When we so know Christ as to be like him this is like heavens knowledge 1 Ioh. 3. 2. And when he shall appear we shall be like him for we shall see him as he is Common Truths have another efficacy when they understand them by the lively light of the spirit when men know the Torments of Hell so as to flee from them Matth. 3. 7. Flee from wrath to come as a man would out of a ship that is sinking or a house falling so when we see Heaven so as it maketh us seek after it Heb. 4. 1. so to know Christ as to be made like him this will do us good and this is one of Gods best gifts Use. Oh then beg this gift of God Lord give me understanding Eyes Do not beg Riches and Honours and great things in the World but beg for understanding 't is pleasing to God
Trouble for in the 146 verse 't is save me but in the 149 verse 't is quicken me which implyeth the vigour of the Spiritual Life or Grace to keep Gods Statutes Whether for the one or the other David would be heard Thirdly Here is a promise of Obedience I will keep thy Statutes Which is mentioned either as the end and scope of his Prayer That I may keep thy Statutes or as an Holy Vow and Promise which the Saints are wont to mingle with their Prayers I will c. He would diligently serve God if the Lord would hear him First I begin with the Allegation or Description of Davids Carriage in Prayer David devoured not his Grief nor nourished his Unbelief but opened his heart unto God and that in an affectionate manner He did not Call but Cry Crying noteth Vehemency and Earnestness and is opposite to careless Formality and Deadness The Note from thence is Doctrine That there is a Holy Vehemency and Fervour required in Prayer Here I shall shew I. That we may Cry II. That we must Cry III. Wherein it Consisteth I. We may Cry in our Afflictions David doth so for help and relief and it is not inconsistent with Patience for us to do so For our Lord Jesus had his Cries Heb. 5. 7. in the extremity of his Sufferings without any impeachment of his Courage and Patience So did Iob Chap. 30. 28. I went mourning without the Sun I stood up and I cryed in the Congregation It argues we have a sense of our Condition and are under a pinching necessity and therefore may complain to God though not of God They are sullen and obstinate and senseless that have no feeling and so no complaint to make when God lasheth them II. We must Cry For 1. The Spirit of Grace was given for this end Rom. 8. 15. Ye have received the Spirit of Adoption whereby we cry Abba Father not say but cry He assisteth us by Groans Rom. 8. 26. The Spirit it self maketh intercession for us with groanings which cannot be uttered And such a spirit of Prayer should we all labour for to come to God with affection and humble and sensible Groans if we cannot come with the Pomp of Gifts There is good sense in brokenness of Heart though it be accompanied with brokenness of speech for God knoweth what a groan meaneth and will not refuse the work of his Spirit 2. Because the Saints have all done so Their way of Praying is Crying Psal. 18. 6. In my distress I cryed unto the Lord. Psal. 34. 6. This poor man cryed unto the Lord. And Psal. 130. 1. Out of the depths have I cryed unto thee O Lord. And Psal. 55. 17. At noon will I pray and cry aloud and in many other places Others can say a Prayer but they cry it out 3. These Cryes are heard and answered as in all the former places so Psal. 22. 5. Our Fathers cryed unto thee and were delivered Psal. 34. 17. The Righteous cry and the Lord heareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word to help is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run to the Cry An Arrow drawn with full strength will pierce deep 4. Other Prayers are not comely It doth not become God to whom we pray Dead service doth not become the living God Mal. 1. 14. Cursed be the deceiver which hath in his Flock a Male and voweth and sacrificeth unto the Lord a corruptthing For I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen Slight dealing in Gods service argueth mean thoughts of God It doth not become the spirit by whom we pray as in the first Reason Nor doth it become the Blessings for which we pray God will not give a Mercy till it be valued if we be indifferent and pray for things of course without any esteem of them we bespeak our own denyal Then we undervalue the Grace we seek if we seek it so as if we cared not whether we obtained our request or no for Forms sake we must say something When things are prized we are earnest and God will have us earnest to Ask Seek and Knock Matth. 7. 7. if you have good things you must do so and will do so before you have them Nor doth it become the state of Want wherein you pray where there is real Indigence and felt Necessity it will sharpen your affections and put an accent upon your Prayers You will not tell a Tale or a cold story of your own Wants but cry aloud for help Ionah 1. 2. I cryed by reason of mine Affliction unto the Lord. And the Saints cry day and night Luk. 18. 18. A true sense of Want will sharpen our sluggish desires the hunger-bitten Beggar will not easily be put off III. Wherein this Crying consisteth 1. In the Earnestness of the Affection not in the Loudness of the Voice Gal. 4. 6. He hath sent the Spirit of his Son into our Hearts crying Abba Father 'T is a cry not of the Mouth but of the Heart It lyeth not in the lifting up of the External Voice or the Agitation of the bodily spirits but the serious bent and frame of the Spirit Rom. 8. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inward Groans and holy Meltings and Breathings of soul after God Moses cryed after God Exod. 14. 18. But we hear of no words which Moses spake We hear of Israels crying and have an account of their words hot and full of impatience ver 10. But not a word that Moses said yet he cryed unto the Lord. Israel was in streights the Red Sea before the Egyptians behind Clamabat Populus non audiebatur Tacebat Moses audiebatur saith Ambrose Moses his silence was sooner heard than their Cry Our Groans and Tears have a Language which God understands 'T is said 1 Sam. 1. 13. that Hannah spake in her Heart onely her lips moved but her Voice was not heard That 's the better Crying in sighs and groans rather than words as the Child that cannot speak will cry and make moan for the Breast God hath heard the cry of the Heart without that of the Tongue but never the cry of the Tongue without that of the Heart Quibus Arteriis opus est si pro sonitu audiamur What lungs and sides must we have if the loudness of the Voice did it A dumb Beggar gets an Alms at Christs Gate if he can but make signs when his Tongue cannot plead for him 2. This Spiritual Crying is not the earnestness of Carnal Affections that 's stirred up by the Flesh but this Cry is stirred up by the Spirit who maketh request 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 27. God should have work enough to do if he did answer all mens Prayers some would set him a Task to provide meat for this others for that Lust. This Man prayeth heartily for his Pleasures another for Honour another for Preferment another to satisfie his Revenge A Carnal Spring may send
Trouble and I will deliver thee and thou shalt glorifie me So Col. 4. 2. Continue in Prayer and watch in the same with thanksgiving We are to gather up matter of Praise to God we should not be so barren in gratulation if we did observe more of these experiences You would not only be glorifying God by way of invocation but Commemoration you may Commend him to others from your own experience Psal. 34. 8. O taste and see that the Lord is good 1. Use. Is to reprove them that throw away their Prayers and never look after them that play with such a Duty as this as Children that shoot away their Arrows and never look where they light Surely this argueth great Contempt and low Thoughts of God Formality in prayer and Stupidness of Heart It bespeaks low thoughts of God and of his Providence for if they did believe such a particular Providence reacheth to all persons and things they would study to produce some of these Experiences to be able to say I was in such a streight and God delivered me Psal. 34. 6. This poor man cryed unto the Lord and he heard him Great Formality in Prayer for if we pray not out of Course but in good earnest we cannot but hearken after the speeding of our requests Great stupidity of Spirit hearts that have any sense of life in them are observing Gods dealings and suit their Carriage accordingly Lively Christians are putting Cases 2. Use. Is to press us to hearken after the Answer of our Prayers Gods Children do so and get much Comfort thereby and Evidence of his Love Psal. 66. 18 19. But verily God hath heard me he hath attended to the voice of my Cry 't is no small favour and respect we have from Gods love to us 't is a great owning of our Persons our Mercies are the sweeter there is a double lustre and beauty put upon them when they come in the way of prayer out of the hand of God not by a Common Providence but by Covenant and by vertue of the Covenant put in suit by us as well as granted by God which is a pledge of God's respect to us To this End 1. Be perswaded that God will hear you and answer you when you pray according to his Will 1 Ioh. 5. 14. And this is the Confidence that we have in him that if we ask any thing according to his Will he heareth us This is absolutely necessary for all that will pray aright and mind what they do for none can come to God aright but those that are perswaded they shall be the better for coming to him Iames 1. 5. Pray in Faith nothing wavering There must be a relying upon God if indeed we pray to him He that expects little in Prayer will neither be much in it nor serious about the answer of it 2. This Answer must be heedfully observed Careless Spirits will not easily discern it Psal. 130. 5 6. I wait for the Lord my soul doth wait and in his Word do I hope My soul waiteth for the Lord more then they that watch for the Morning I say more then they that watch for the Morning As those that watched in the Temple for the dawning of the day this earnest waiting is an happy Token when we make much of prayers they are not lost Therefore as they watched for the Word Brethren so must you wait upon God for some discovery of his Love by a gracious answer and return unto your Prayers 3. Sometimes God giveth an answer presently sometime it may be after some competent space of time 1. Sometimes presently as Cornelius in the time of Prayer and while the duty is a doing God giveth in some tokens of Acceptance as an Angel was sent to Cornelius at the ninth hour which was the hour of prayer to assure him that his prayers were heard and duties accepted Acts 10. 3. Peter and Iohn went up to pray at the ninth hour Acts 3. 1. So Daniel Whilst I was speaking and praying and Confessing my sin yea whilest I was speaking in prayer the Man Gabriel was caused to fly swiftly The Lord is ready to answer the prayers of his servants in the very instant of their praying So Acts 4. 3. While they prayed they were filled with the Holy-Ghost The Cases brought are singular and extraordinary as to the token and manner of Assistance but as to the substance of the Blessing 't is the common practice of Gods free Grace Isa. 58. 10. When they call I will answer while they are yet speaking I will hear Acts 12. 12 18. A Company was met together in Prayer when Peter in Prison heard of the time of his Deliverance 2. Sometimes a good while after the prayers are in Gods book Mal. 3. 16. Now these must be waited for My God will hear me Mich. 7. 7. We cannot say assoon as the prayer is made for he saith I will wait for the God of my Salvation Paul prayed thrice for the removal of the Messenger of Satan 2 Cor. 12. then God said My grace is sufficient for thee We must knock again and again God heareth assoon as the prayer is made but he taketh his own time to dispatch an answer Abraham prayeth for a Child but many years pass over till he hath him in his Armes 4. When God giveth an Answer own it as an Answer sometimes we will not take notice of what is before our Eyes out of deep distress of Spirit 't is said Iob 9. 16. Though I had called and he had answered yet would I not believe that he had hearkned to my Voice Thus we mis-interpret Gods dealings in our troubles that we will not own Gods work as an Answer 5. Consider the several ways how God giveth Answer to his Peoples prayers 1. Extraordinarily as in Ancient time so an Angel was sent to Cornelius to tell him his Prayers were heard So to Daniel so to Abel Heb. 11. 4. probably by Fire from Heaven by Vision to Abraham by Voyce or visible token to Moses and the High-Priest in the Tabernacle of the Congregation from above the Mercy-seat But these returns were proper to those times 2. Ordinary and this several wayes 1 Either by granting the Mercy prayed for as to Hannah 1 Sam. 1. 27. For this Child I prayed and the Lord hath given me the Petition I asked of him So to David Psal. 21. 2. Thou hast given him his hearts desire and hast not with-holden the request of his lips So often to his People when they have humbly sought to him Sometimes instantaneous at the very praying 1 Sam. 7. 9 10. And Samuel cryed unto the Lord for Israel and the Lord heard him and as Samuel was offering up the burnt-offering the Philistines drew neer to Battel against Israel and the Lord discomfited the Philistines Or by degrees when God is preparing Instruments before he giveth Consummate deliverance Acts 7. 34. I have heard their groanings and I will send thee into Aegypt Their
come too easily but that which costs us much pains and long crying is more prized the Reason is because Delay and Difficulty sharpen our Desires and the sharper our Desire in the absence of a Blessing the greater gust and sweetness we find in it when it cometh at last A sack that is stretched out is more capacious and holdeth the more so is the Soul more widened by inlarged desires to intertain the Blessing for always our delight is according to the proportion of our Desires as an hungry man or one long kept from meat relisheth his food better than another that hath it always at hand Isa. 25. 9. And it shall be said in that day lo this is our God we have waited for him and he will save us this is the Lord we have waited for him we will be glad and rejoyce in his salvation We that know Blessings more by the want than the worth of them in waiting we are acquainted with the difficulties and inconveniencies that attend the want of things and so are more fitted to prize them then ever we should have been if we had not so long waited 2. It is more thankfully Improved this follows upon the former and may be further made good because when we know the difficulty of getting a Blessing we will not easily part with it as they that get an estate are usually more careful how they spend it than they that are born to one therefore God holdeth his People long at prayer to prepare and season their hearts that when they have it they may know better how to imploy it for his glory and his own good Questionless Hannah would never have devoted her Child to God had she not continued so long without him and prayed for him with such bitterness of Heart but that wrought on her 1 Sam. 1. 11. And she vowed a vow and said O Lord of Hosts if thou wilt indeed look on the affliction of thine handmaid and remember me and not forget thine handmaid but wilt give unto thine handmaid a man-child then I will give him unto the Lord all the dayes of his life and no razor shall come upon his head Compare this with the 27 28 verses For this Child I prayed and the Lord hath given me my petition which I asked of him therefore also I have lent him to the Lord as long as he liveth he shall be lent unto the Lord. The same effect you may observe in any spiritual Comfort you obtain for your Souls or any temporal Mercy or Comfort of the present Life which you get by Prayer if God had answered you at first it had been reckoned among the ordinary effects of his Goodness and so pass't by but what is won by Prayer is usually worn with Thankfulness you would not have been so sensible of the hand of Providence the graciousness of the Answer or your obligation to God or indeed that it had been an answer of Prayer at all III. Things often and earnestly asked of God come with the greater fulness of Blessing when they come and so as one saith God payeth them Use for forbearance the Mercy is the more ample and so every Prayer hath its reward Christ denied the woman of Canaan long but at length yieldeth up himself to her importunity Mar. 15. 26. O Woman great is thy Faith be it unto thee as thou wilt She lost nothing by the delay Hannah was long without a Child but at length the Child proved the more eminent she gets both a Child and a Prophet too Let God alone and do you continue praying and he will recompence you abundantly for all his delay Peter was in Prison and the Church made prayers without ceasing Acts 12. 5. and God doth not only bring him out but bring him out with a Miracle so that they were astonished verse 16. God delayed for a while and seemed to refuse their Prayers but when Herod was just about to bring him forth to Execution God brought him forth to Deliverance Every Prayer is upon the file and contributeth to make the Mercy the more compleat it remaineth day and night before the Lord 1 Kings 8. 59. And let these my words wherewith I have made supplication before the Lord be nigh unto the Lord our God day and night as a memorial Acts. 10. 4. Thy prayers and thine alms are come up for a memorial before God IV. It argueth an ill spirit when we will not continue praying though we have not presently that which we pray for To be sure 1. There is dis-obedience in it for it is contrary to Gods Injunctions Luk. 18. 1. Men ought always to pray and not to faint We ought not to surcease our suits so Eph. 6. 18. Praying always and with all perseverance alwayes relateth to the constant exercise of this Duty upon all occasions with all perseverance to particular suits we put up to God Now our Duty must not be omitted whatever the discouragements be as Moses was to hold up his hands till the going down of the Sun so are we to continue our suits and press hard for an Answer till God give us the thing we pray for 2. There is weakness of Faith to yield to the Temptation and to go off upon every repulse yea sometimes too too plain Unbelief and Atheisme as if there were no Mercy to be expected from God or no good to be obtained by spiritual means Faith is to believe what we see not the Woman of Canaan cometh to Christ at first she gets not a word from him and afterwards his speech is more discouraging then his silence she is put out of the compass of his Commission I am not sent but to the lost sheep of the house of Israel but still she is importunate afterwards a rough Answer it is not meet to take the Childrens bread and cast it unto dogs she turneth his Rebuke into an Encouragement then O woman great is thy Faith Mat. 15. 26. Many times we pray for Blessings and the Oracle is dumb and silent though God love the Supplicant yet he will not seem to take notice of his desires yea the more they pray the more they may go away with a sense of their unworthiness and revived Guilt yet the work of Faith is to make an Answer out of Gods silence a gracious Answer out of his Rebukes and to increase our importunity the more 3. Want of Love to God or coldness of Love it is the property of Love to adhere to God though we be not feasted with felt Comforts and present Benefits Yea though he appear an enemy for so will God try the Affection and Deportment of his Children Isa. 26. 8. Yea in the way of thy Iudgments have we waited for thee the desire of our Souls is to thee and to the remembrance of thy Name Iob 13. 15. Though he slay me yet will I trust in him Not only when our Affections are bribed a Child of God should Love God for his
and God is too Fatherly to deny it to his Children You may deny an Apple to a wanton Child but you will not deny Bread to a fainting Child The bowels of a Father will not permit you to do that you may deny them superfluities in wisdom but your love will not permit you to deny them necessaries Meat is not so necessary to revive and refresh the Body as Grace for the Soul and his Holy Inspirations to act and guide you And will God deny these requests 7. Know when you have received Quickning Many Christians look for rapt and extatick Motions and so do not own the work of God when it hath passed upon them they under-rate their own Experiences and so cannot take notice of Gods Faithfulness Sense Appetite and Activity are the fruits of life and quickning 1. We have the more sense of indwelling Sin as an heavy Burthen Rom. 7. 24. None groan so sorely as those that are made partakers of a new Life Elementa non gravitant in suis locis a delicate Constitution is more sensible of pain Wicked Men scarce feel deep wounds given to their Conscience nor have any remorse for gross sins Gods Children their hearts smite them for the smallest disorders and irregularities 2. Appetite after Christ his Graces and Comforts 1 Pet. 2. 2. the more life any have the more craving of Food to maintain it in being they are always hungering and thirsting after God Matth. 5. 6. our Appetite will be after the things that conduce to the maintaining and preserving that being which they have If a man lose his Appetite the body pineth and languisheth and strength decayeth desire prepareth the soul to take in its supplies Your Life is in good plight when that is desired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 't will be a means of Spiritual growth a kindly appetite after this Milk They are under a great decay who have lost their Appetite after the Gospel 3. Activity in Duties That we may honour Christ 1 Pet. 2. 4 5. To whom coming as a living stone ye also as lively stones are built up into a spiritual House Christ liveth and we live by him as the stones in the building carry a proportion with the corner-stone So Christians as the body with the Head It must needs be so because of Gods Spirit dwelling in us Ezek. 36. 27. Ioh. 7. 37. and because of the Graces in a Christian Faith and Love Faith working by Love is the great evidence of the new Creature If Faith and Love be strong it will quicken us to do much for God the apprehension of Faith doth enliven our notions of God Christ Heaven and Hell Faith puts Life into our thoughts of him Love is a notable pleader and urger 2 Cor. 5. 14. The Love of Christ constraineth us c. Secondly The Reasons why c. 1. They that have so much to do with God do see a need of it for he is a living God and will be served in a lively manner Rom. 12. 11. Not slothful in business fervent in Spirit serving the Lord. They that serve the Lord Negatively must not be slothful in business Affirmatively fervent in spirit God will not be served negligently coldly but with Life and earnestness The twelve Tribes served God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instantly Act. 26. 7. Instantly serving God with the uttermost of their strength He that hath a Right to our all must have our best surely he will not be put off with every slight thing Now the Children of God that are sensible of this are earnest for quickning that they may serve God in such a way as becometh him with Life and Power and Zeal for the manner in every Duty is to be regarded as well as the matter A man may do many things that are good but there is no Life in what he doth He prayeth but without any life in Prayer dead in Prayer Heareth but no Life in Hearing dull of Hearing All things in a Christian may be counterfeited but Life cannot be counterfeited that cannot be painted 2. They are acquainted with themselves and observe the frame and posture of their own spirits Now they that know themselves will see a need of Quickning 1 Because of the instability and changeable frame of mans Heart it hardly stayeth long in the same state now 't is up and anon 't is down as the constant experience of the Saints witness Sometimes they have a forwardness and strong propension of Heart to that which is good at other times a lothness and dulness or unfitness to perform any spiritual service when their Will is more remiss and their Affections unbent 'T is not indeed the constant frame of their Hearts yet it is a disease incident to the Saints even good men may feel a slowness of Heart to comply with the will of God and some hanging off from Duty Spontancae lassitudines sunt signa imminentis morbi so is this laziness and backwardness of spirit a sign of some great spiritual distemper Sometimes they are carried with great largeness of Heart and full sail of Affections at other times they are in bonds and streights that they cannot pour out their Hearts before God Psal. 77. 4. I am sore troubled that I cannot speak sometimes they have great Life and Vigour at other times no such lively stirrings but are flat and cold and dead when with Sampson they think to go forth and shake themselves as at other times Iudges 16. 20. by sad Experience they find that their Locks are gone that their Understandings are lean sapless and their Affections cold and their Delight and Vigour lost Man is a sinful weak inconstant Creature his heart is as unstable as water and much of this levity and instability remaineth with us after Grace as is seen in the various postures of spirit that we are under 2 Because of the constant opposition of the Flesh. There is an opposite Principle in our Hearts Gal. 5. 17. The body of Death that dwelleth in us doth always resist the life of the Spirit in us and therefore God must renew the influences of his Grace to preserve Life There are desires against desires and delights against delights this must needs abate our Vigour The Spirit draweth one way the Flesh another 'T is drawing Iam. 1. 14. Every man is tempted when he is drawn away of his own lust and enticed 'T is depressing Heb. 12. 1. Seeing we also are compassed about with so great a Cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us Carnal Affections hang as a weight retarding us in our Heavenly flight and motions 'T is warring Rom. 7. 23. I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin And therefore the Lord had need to cherish the new Creature and good seed which cannot but be weakned with this opposition 3 Because our outward condition doth
work a great change in us A Christian should and in some measure doth carry an equal mind in all Conditions and keep the same pace whither he goeth up-hill or down-hill and have his heart fixed in God whatever falleth out Psal. 112. 7. He shall not be afraid of evil tydings his heart is fixed trusting in the Lord. But alas we are much discomposed oftentimes especially at the first onset by our outward estate when under great Afflictions it puts a damp upon our spirits and we cannot serve God so chearfully Levit. 10. 19. And Aaron said unto Moses Behold this day have they offered their sin-offering and their burnt-offering before the Lord and such things have befallen me and if I had eaten the sin-offering to day should it have been accepted in the sight of the Lord. So Hezekiah it is said of him 2 Chron. 32. 25. When Hezekiah was sick unto death and he prayed unto the Lord and he gave him a sign that Hezekiah rendred not again according to the benefit done unto him for his heart was lifted up We are too apt to be dejected and cast down with worldly Troubles or exalted and puffed up with worldly Comforts and both bring on deadness upon the Heart both worldly sorrow and carnal complacency It is not requisite that a Child of God should be without all sense of his condition and it cannot be supposed that this sense should always be kept within bounds and under the Coercion and Government of Grace considering our weakness and therefore a Christian receiveth some Taint from the changes he passes thorow as the water doth from the soil through which it runneth He is sometimes in Credit sometimes in Disgrace sometime Rich sometimes Poor sometimes sick and in Pain at other times in Health and firm Constitution of Body Now though it argueth small strength to faint in ordinary Afflictions Prov. 24. 10. and a light spirit to be puffed up like a bubble with every slight blast yet when Troubles are heavy and pressing Gods best servants have been ready to dye and faint and in a full estate it is hard to keep down carnal rejoycing By both the freedom of following Gods service chearfully may often be interrupted 4 Because we sin away our life and strength and by our careless walking contract deadness and hardness of Heart The Mind like the Eye is soon offended and out of Temper we forfeit the quickning influences of his Spirit upon which the activity of Grace dependeth To correct our sinful rashness and to teach us more Watchfulness and Caution God withdraweth Phil. 2. 12 13. Be the sin a sin of Commission especially if grievous and hainous as David found a shrewd abatement of Life and Vigor after his foul sin Psal. 51. 11 12. Or a sin of Omission when we neglect God or serve him slightly if we give way to deadness Isa. 64. 6. rest in the work wrought and are more willing to get a Duty over than to perform it with any Life and Vigor God suspends his quickning If you do not mind the work why should God quicken you in it 3. Reason Is taken from the Nature of Gods Dispensation They do often and earnestly ask quickning because God giveth out by degrees and would keep us in constant dependance In him we live move 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have our being Act. 17. 28. both as Creatures and new Creatures There is a constant Concurrence of his motions and influences by their beings and operations God will indear his Grace to us by bringing us daily under new debt and therefore he doth not give us all our stock and portion in our hands lest we neglect him as the Prodigal did his Father By multiplyed and renewed Acts of Grace he doth more commend his love to us every day he must quicken us and in every Duty If so much Rain fell in a day as would suffice the Earth for seven years the Commerce between the Air and the Earth would cease Or if a man could eat so much at one meal as to go in the strength of it all his Life there would be no ground to pray for daily bread therefore God doth dispence his Assistances so as you must still wait upon him and be calling to him He keepeth Grace in his own hand that he may often hear from us Doctrine II. The main Argument which Gods Children have to plead in Prayer is his own favour and loving-kindness I shall shew I. That this is a Modest Humble and Pious Argument II. This is a Comfortable and Incouraging Argument I. 'T is a Modest Argument and 't were good if we could learn this modesty of David He was one much in Prayer diligent in keeping Gods Statutes abundant in all Acts of Devotion spent nights in Meditation and yet after all this placeth all his hopes in the Mercy and Loving-kindness of God and desireth onely to be heard according to mercy But in us there is a secret carnal notion of God as if he were our Debtor if we act for him or suffer any thing for him we carry it as if God were obliged to us Isa. 58. Wherefore have we fasted c. We cannot be at a Fast give a little Alms or make a Prayer but we think we have merited much at Gods hands Oh this is against all reason Alas what profit can we be to God Iob 35. 6 7 8. God is above the injuries and benefits of the Creature what miss had he of Angels and Men in those innumerable Ages of duration that went before any Created Being And as it is against Reason so it is against all the declarations God hath made of himself to us Ezek. 36. 32. Not for your sakes do I this saith the Lord of Hosts Be ashamed and confounded for your own wayes So Tit. 3. 4 5 6. But after that the kindness and love of God our saviour towards man appeared not by works of Righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our saviour In short no worth in us or Righteousness of ours is that Merit and Righteousness by vertue of which we are accepted with God Our Works and Righteousness are not that Condition by which we receive and apply this Merit that 's Faith No Works or Merit are a motive or the first inducing Cause to move God to give us that Faith but all is from his Loving-kindness and readiness to do good to the Creatures Again 'T is contrary to the practice of the Saints and Children of God who though never so Holy and never so good yet still they plead Mercy and this by direction from him who knoweth what plea is fittest for Creatures to use to God Luk. 17. 10. As it is not the merit of one part of the Earth that it lyeth nearer the Sun than another onely the Creator would
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
shall be my people and I will be their God As those two Kings made a league Offensive and Defensive 1 Kin. 22. 4. I am as thou art and my people as thy people and my horses as thy horses So God will be ours as really as we are his you shall have a propriety in God as God has in you not absolutely indeed the same but enough for your Comfort you were his before the Contract and to be at his Command but he is not at your Command you may supplicate and humbly sue out the Effects of your Right in God and may be sure of speeding when it is for his glory and your good We have a Right to God and all that is in God but not a Right over him as he hath over us We have Propriety and Interest in God but not Dominion as we have over the Creatures or as God hath over us He will let out his goodness grace and mercy to us and for us God still keepeth the rank of a Soveraign and yet treateth us as Friends Iam. 2. 23. Abraham believed God and it was imputed to him for righteousness and he was called the Friend of God Yea Children Ioh. 1. 12. But as many as received him to them gave he power to become the sons of God even to them that believe on his name When we give up our selves to God to serve him we enter our selves Heirs to all the Priviledges of the Gospel and may lay Claim to them II. By Union with Christ. Such as are under the Covenant of Grace are made Members of the Mystical Body of Christ The Union the Scripture sets forth by the Similitude of Head and Members Rom. 12. 5. So we being many are one body in Christ and every one members one of another Vine and Branches Ioh. 15. 1 2. I am the true Vine and my Father is the husbandman every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit Stock and Graff Rom. 6. 5. Body and Garment Gal. 3. 27. For as many of you as have been baptized into Christ have put on Christ. The converting of Meat and Drink into our Substance Ioh. 6. 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him House and Indweller Eph. 3. 17. That Christ may dwell in your hearts by Faith As the Members receive Sense and Motion from the Head the Branches Sap from the Root and the Graff liveth in the Stock so we receive all Life and Being from Christ Christ first giveth himself to us and with himself all things we must have himself first for it is he in us becometh the Fountain of Life Gal. 2. 20. I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the life which I now live in the flesh I live by the Faith of the Son of God who loved me and gave himself for me The hope of Glory Col. 1. 27. Christ in you the hope of glory Now this indeareth us to God and makes us near to him Ioh. 17. 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us Christ is God-Man in one Person and we are united to him Mystically though not Hypostatically and so God and we are brought near together For we are in him as he is in the Father not with an exact equality but some answerable likeness we are immediunited to Christ and by Christ to God III. The Inhabitation of the Spirit that is the fruits of Union as Union of Confederation the same Spirit that dwelleth in Christ dwelleth in us 1 Cor. 6. 17. He that is joyned to the Lord is one spirit It is by the same spirit that the Union is brought about the same spirit that dwelleth in Head and Members this is the Foundation laid on Christs part for all our Communion and Commerce with God 1 Ioh. 4. 13. Hereby we know that we dwell in God and God in us because he hath given us of his Spirit We cannot know our Communion with God as the Author of Grace by any other gift he maketh his first entry this way uniting us to himself by his Spirit IV. The mutual Love between God and them God loveth them and they love God and so they are near and dear to one another 1 Sam. 18. 1. The soul of Ionathan was knit with the soul of David and Ionathan loved him as his own soul. Such love is here between Christ and Believers and between them and God God beginneth he loveth first and best and most no Father or Mother loveth their Children so tenderly as God doth them Isa. 49. 15. Can a woman forget her sucking child that she should not have compassion on the son of her womb yea they may forget yet will I not forget thee No Husband loves his spouse as Christ doth the Church Eph. 5. 25. Husbands love your wives even as Christ also loved the Church and gave himself for it not only gave himself to the Church but for it alas when we are at our best we love God too little There is a strong love which the Saints have to God and Christ they cannot live without him are always crying Abba Father Gal. 4. 6. And because ye are sons God hath sent forth the spirit of his Son into your hearts crying Abba Father They cannot brook his absence are dejected if they cannot hear from him at every turn 7. There being such a ground layed for our nearness all familiar intercourses do pass freely between God and us through Christ by whom and through whom are all things and we by him 1 Cor. 8. 5. Our Commerce with God is in Donatives and Duties 1 On Gods part it is seen in his readiness to hear our Prayers Isa. 58. 9. Then shalt thou call and the Lord shall answer thou shalt cry and he shall say here I am God is at hand when we knock at Heaven gates he answereth presently saying and what would you have If God should make an offer to us as Ionathan did to David 1 Sam. 20. 14. Whatever thy soul desireth I will do for thee we would think then we should never want more what would the World give for such a promise from an earthly Potentate You have it from God if you like the Condition Psal. 37. 4. Delight thy self in the Lord and he shall give thee the desires of thy heart Thou canst not desire any thing regularly and consisting with the Condition of the Covenant with thy delight in God but thou shalt have it In an holy sense you have God at command to do for you what you would have as if you had his Soveraignty at command Iob 22. 27 28. Thou shalt make thy prayers unto him and he shall hear thee and thou shalt pay thy vows Thou shalt also decree a thing and it
upon us yet made we not our Prayer before the Lord our God You defeat the Dispensation now you should make up your former Negligence when we are pressed hard on all hands it should put an edge upon our Prayers otherwise our Afflictions will turn to a sad account When God sendeth a Tempest after us and this will not bring us back to him we are summoned to make our Appearance and will not come Ioab would not come till Absalom set his Barley Field on fire Use 2. To encourage us to come to God in our Afflictions now is a time to put the Promises in suit to begin an Interest if we have none to make use of it if we have any then our weakness and nothingness is discovered that we may more apply our selves to God and a time of need will be a time of help Psal. 46. 1. God is a refuge for us a very present help in Trouble that is when Trouble is Trouble indeed then therefore we should call for it most earnestly a necessitous Creature is a fit Object for Mercy You expound Providences amiss if you think Afflictions are a casting off no they are Gods Voice calling you nay his Hand pulling you to him Blessed seasons to bring God and us together then Gods aim is accomplished Hos. 5. 15. I will go and return to my place till they acknowledge their offence and seek my face in their affliction they will seek me early Isa. 26. 16. Lord in trouble have they visited thee they poured out a Prayer when thy chastening was upon them Afflictions do not work thus simply for then they would work upon all but as accompanied with some drawings of the Spirit every condition is blessed when it bringeth you nearer unto God though Crosses be great Trials to any yet if they chase us to the Throne of Grace God is not wholly gone but hath left somewhat behind him to draw us to him It is Desertion in point of Felicity but not in point of Grace Doctrine III. One great request of the Children of God in Prayer is that he would Consider their Affliction This David promiseth in the first place So elsewhere Psal 132. 1. Remember David O Lord and all his afflictions he beggeth God to take notice of his Person and Condition So also Psal. 25. 18. Look upon â—…p affliction and my pain and forgive all my sins he beggeth that his groanes might not be passed over So Hezekiah Isa. 37. 17. where many words are used to this effect Incline thine ear O Lord and hear open thine eyes and see and hear all the words that Senacherib hath sent to reproach the living God If God would but take notice hear and see all would be well And as for personal Calamities so in Publick and Church cases Psal. 80. 14. Return we beseech thee O Lord God of Hosts look down from heaven and behold and visit this Vine If God will but come and see it is enough So in the Lamentations Chap. 1. 9. O Lord behold my affliction for the enemy hath magnified himself So again ver 11. See O Lord and consider for I am become vile Yet again ver 20. Behold O Lord for I am in distress Thus do the Children of God lay open their Miseries before him in Confidence of his Pity But why do the Children of God press this point so earnestly as if they did doubt of his Providence and Omnisciency God knoweth all things and can forget nothing I Answer 1. Though God be not ignorant and unmindful of our Condition yet we are to put him in Remembrance Isa. 62. 6. Ye that make mention of the Lord keep not silence and give him no rest till he establish and till he make Ierusalem a praise in the earth Christ is the Advocate we are Solicitours and Remembrancers for others and humble Supplicants for our selves indeed in so doing we do not put God in mind but put our selves in Mind of the Providence of God which is most graciously conversant about us in our aflicted Condition which is a great Comfort and Support to us The moving of God to Consider begets Faith in us that he will Consider and so we wrestle with God that we may catch an heat our selves 2. The sight of Misery is a real Argument it is clear that we are to use Arguments in Prayer for God dealeth with us as rational Creatures and as such we are to deal too with him Now among Arguments our Afflictions and Miseries are real ones they have a Voice to work upon his Pity and to move him to have Mercy upon us he being inclined to Compassion his eye doth affect his heart as a Beggar to move pity will not only plead with his Tongue but uncover his sores so do the Saints lay open their Misery and unfold their Estate before the Lord for God so loveth his People that the very show of their Miseries moveth him to help them Thus God saith that he would shew mercy to his People for I have seen with mine eyes Zech. 9. 8. God seeth our Case and every degree of our Trouble is marked by him which bringeth it the nearer to his heart yea Gods People themselves are comforted under their saddest sufferings by the Lords seeing and marking thereof Psal. 10. 14. Thou hast seen it for thou beholdest mischief and spight to requite it with thy hand it is enough to them thou hast seen it So Psal. 31. 7. I will be glad and rejoyce in thy mercy for thou hast considered my trouble and known my soul in adversities It is a mighty comfort that God hath an eye upon them in particular and hath friendly Affections towards them 3. The Lord is said to consider when he doth in effect declare his not forgetting or remembring us for good and therefore though God cannot but see and consider our Trouble yet we cannot rest satisfied with it till by real effects he maketh it evident that we may know and all the World may know that he doth consider us and regard our condition and this is that which Saints beg so earnestly that he would by some act or work experiment the Truth or make it appear that he hath heard and seen and taken notice of our sorrows Though the Saints believe his omnisciency and particular Providence yet they cannot rest satisfied til they feel it by some effect by giving real support or help in need according to Covenant and so must all the places before mentioned be interpreted Use. When we or the Church of God or any of the People of God are in any distress 1. Let us go to God and beg that we may see and the World may see that he hath regard to us in our sorrows and doth not wholly pass us over To this end impress upon your hearts the belief of these two things the Eye of his Pity and the Arm of his Power 1. The Eye of his Pity which is more then bare omnisciency it
Sin Oh that men did regard this as they ought considering that to despise Commandments is to despise the Lord himself and what it is for poor Worms to despise the God of Heaven and Earth Nay that God that is our Judge He hath power to cast both Body and Soul into Hell Fire the God whom we are bound by so many Ties to Obey 2. When swayed by Delight and Profit against the Course of our Duty Esau sold his Birth-right to keep him alive yet despised it Gen. 29. 31. And Heb. 12. 16. 3. The Case is more aggravated when we cast a Precept behind our Backs for a light Pleasure or small Profit the greater is our Contempt to break with God for a little Trifle sell the Righteous for a pair of shoes Use. II. Is to press us to get this blessed frame of heart to stand in Awe of the Word 1. 'T is a great curb in actual Temptations Gen. 39. 9. How then can I do this great wickedness and sin against God 2. 'T is a great help in Reading and Hearing Acts 10. 33. Now therefore we are all present before God to hear all things that are commanded thee of God 3. A great help in Humiliation and suing out our Pardon Psal. 130. 3 4. If thou shouldest mark iniquity who could stand but there is forgiveness with thee that thou mayest be feared For Means to get this Awful frame of Heart 1. Faith is necessary sundry Articles of Religion have influence upon it Gods Power Matth. 10. 28. Fear not them that can kill the body but fear him that can cast both body and soul into hell fire God's Providence that he observeth humane Affairs and accordingly doth Reward and Punish Hos. 7. 2. And they consider not in their hearts that I remember all their wickedness now their doings have beset them about before my face And Heb. 2. 2. And every transgression and every disobedience received a just recompence of reward A day of Judgment Rom. 2. 5. But after thy hardness and impenitent heart treasurest up wrath against the day of wrath and the revelation of the righteous judgment of God Eternal recompences of Heaven and Hell or the state of the World to come Those who believe not these things are bold and venturous and out of a daring Confidence will put it to the Trial whose Word shall stand Gods or theirs Ier. 44. 28. And all the remnant of Iudah that are gone into the Land of Egypt to sojourn there shall know whose word shall stand mine or theirs which shall be fulfilled or made good Heb. 11. 8. By faith Noah being warned of God of things not seen as yet being moved with fear prepared an ark to the saving of his house 2. Love is necessary for Reverence ariseth from Love David was afraid to displease so good a God to whom bound by so many Ties Surely Love breedeth a greater tenderness than a bare sense of danger Hos. 3. 5. Fear the Lord and his goodness That which maketh a wicked man presumptuous maketh a Child of God Awful he hath to do with a good God and therefore would not offend him nor cross his Will 3. An humble penitent Spirit is necessary for this frame of Heart Iosiah when he heard the words of the Law he rent his Clothes 2 Kings 22. 11 19. Because thy hâ—…rt was tender and thou humbledst thy self before the Lord when thou heardest what I spake against this place I have heard thee saith the Lord. And 2 Chron. 34. 27. Because thy heart was tender c. Troubled at Gods Anger to some nothing is of less Consideration with them 4. A good stock of Knowledge or frame of Divine Truths Psal. 119. 11. Thy word have I hid in my heart that I might not sin against thee Prov. 6. 21 22. Bind them continually upon thy heart and tye them about thy neck when thou goest it shall lead thee when thou sleepest it shall keep thee and when thou wakest it shall talk with thee A Treasure of knowledge not only got by heart but impressed on us by his Spirit the great New-Covenant-blessing Heb. 8. 10. is Gods Law written upon the Heart by the finger of the Spirit as before on Tables of stone on the directive and imperative powers the Heart and Mind and this maketh us conformable to it in Heart and Life Gods Law is said to be in the Heart of the Godly that maketh them willing to obey Psal. 40. 8. His law is in my heart Tender to offend Psal. 37. 31. The law of God is in his heart none of his steps shall slide He loveth what is commanded and hateth what is forbidden he hath a sense of it to keep from usual guilt 5. Advised Consideration and Watchfulness Let thine eyes look right on and thine eye-lids streight before thee ponder the path of thy feet and let all thy wayes be established When you are about to do any thing examine and consider it whether God alloweth it yea or no Will it please or displease honour or dishonour God If he disallow forbear how safe profitable or comfortable soever it be if he allow it then engage this holy Fear must never be laid aside Phil. 2. 12. Work out your salvation with fear and trembling 1 Pet. 1. 17. Pass the time of your sojourning here in fear SERMON CLXXVI PSALM CXIX VER 1â—…2 I Rejoice at Thy Word as one that findeth great Spoil IN the Text First An Assertion or Declaration of his delight in the Word I Rejoice at Thy Word Secondly An Illustration of it by a Similitude taken from those who have gotten some notable Prey and Booty as one that findeth great Spoil First The Similitude is very expressive taken from the joy which a Conquerour in Battel doth find in the Spoil of his defeated Enemies The same similitude is used Isaiah 9. 3. They joy before thee according to the joy in Harvest as men rejoice when they divide the Spoil He speaketh there of the highest joy in a time of Peace joy of the harvest is the greatest joy In a time of Warr victory obtained after an hazardous Fight and rich spoil and booty gotten to heighten that joy several circumstances concur 1. Deliverance after a doubtful conflict No man goeth to War but carryeth his life in his hands and the event is very uncertain now when 't is unexpectedly determined on our side there is great rejoycing 2. The joy of victory especially to be victorious in a Battel 3. There is Booty and Spoil whereby men are enriched and so profit as well as pleasure 4. The joy of Honour and Triumph over faln Enemies 5. Peace and Ease from toil All these make the joy of victorious men in a Battel to be a great joy Secondly 'T was a fit similitude for David to use who was a great Warrior and so a man not unacquainted with the joy of victory A gracious heart spiritualizeth every occasion that falleth out in their ordinary
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
not temporal things alwayes in specie in kind but sometimes in value for these things may be recompensed and made up another way but no recompense can be given us for Eternal Life The Apostle speaketh with submission as to his Temporal Case but is peremptory as to his Eternal State 2 Tim. 4. 17 18. Notwithstanding the Lord stood with me and strengthned me that by me the preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion And the Lord shall deliver me from every evil work and preserve me to his heavenly Kingdom Again though we are not to neglect the meanest Promise yet our hearts should run more upon the things of another World A Christian honoureth God by his Faith about Temporal things when he will not cast away his Hope in the deepest Calamities but much more when the concernments of the World to come are of the greatest force with him and his Heart is wholly taken up about them Looking for the blessed hope Titus 2. 13. there is the Character of a Christian. Peace and freedom from Trouble in the World is not the main thing that we should look after but perfect Conformity to God and full Fruition of him God is the Chief Good and the fruition of him as Promised is the utmost happiness of the Creature a true Christian hath a greater indifferency to the things of this life all his business is to get an assurance of a better he can look through the troubles of the World and see sun-shine behind the back of the storm Psal. 42. 11. Why art thou cast down O my Soul why art thou disquieted within me hope thou in God for I shall yet praise him who is the health of my Countenance and my God But chiefly his Hope is layed up for him in Heaven Col. 1. 5. his portion is layed up for him and kept safe for his use in a sure place Here he knoweth he must be exercised with temptations and crosses In short Temporal things are desired for the sake of Spiritual and Eternal but Eternal for themselves a Traveller desireth an horse not for himself as for the conveniency of his journey so he expecteth temporal things as helps in his way and passage to Heaven Well then Salvation is the object of this hope temporal Salvation in order to eternal that we may have opportunities to glorifie God here and may not faint and be overwhelmed with incident Crosses This sentence is borrow'd from good old Iacob Gen. 49. 18. I have waited for thy Salvation O Lord. 'T is notable Iacob speaketh this when prophetically blessing his Children and when he cometh to Dan the good old man seemed to be carried beside his Purpose breaking out this of a sudden but in Spirit foreseeing the Miseries and Calamities which his Posterity should fall into for their Idolatry for Dan was the first Tribe that made defection therefore he opposeth his Hopes to his Fears We are told in the General Lam. 3. 26. It is good that a man should hope and quietly wait for the salvation of God that is for deliverance out of Troubles 't will be of great use to us in our Troubles to look to the issue of them The Lord doth not wholly cast off his People when he seemeth to break down the Hedge and Fence of his Providence and leave them in their Enemies hands he hath Salvation for a hoping People But mark 't is thy Salvation 't is good to come out of trouble upon Gods terms in Gods way and in Gods time others break Prison Psal. 62. 1. My soul hopeth in God from him cometh my Salvation Expect it from God and him alone 2. The Act of Grace I have hoped Hope in the general is the expectation of some future good as 't is a grace 't is some good thing promised by God Psal. 130. 5. I wait for the Lord my soul doth wait and in thy word do I hope I am judged for the hope of the promise saith Paul Acts 26. 6. So that Hope is the expectation of Good things promised Faith and Hope do both work upon the Promise but yet they are distinct Graces they differ in their Object The object of Faith is larger the whole Word of God is the object of Faith We believe things past present and to come but hope for things to come only among things to come we believe both Promises and Threatnings but the object of hope is only things desireable We believe the torments of Hell but do not hope for them in the Promises Faith believeth the promise and hope looketh for the thing promised Faith looketh to the Authority of the Promiser and Hope to the goodness of the thing promised Faith begets Hope and then Hope strengthens Faith Faith holdeth the Candle to the Soul whereby we see things invisible and to come and Hope maketh this light comfortable and ravishing to us We have comfort in Believing because hopes of Injoying to believe Eternal Life if we had not hopes to attain it were a comfortless thing Faith is before hope and leadeth us to the object and Hope followeth as Faith leadeth Faith assents to and applyeth the promise and Hope waiteth for the Accomplishment There are several sorts of Hope 1. There is a Vain and Groundless Hope the dream of a waking Man As if a Beggar should hope for the Succession of a Crown so there are some that dream of peace and safety and sudden destruction cometh upon them as travail upon a woman with child 1 Thess. 5. 3. This is an irrational thing 2. There is rational and probable hope but yet not so firm and certain it is likely it will be so but we have no absolute certainty 2 Cor. 9. 10. He that ploweth ploweth in hope and he that thresheth is partaker of his hope This is necessary for the carrying on of all humane Actions that a man should have probable hope of success for without it there is no labour or rational attempt 3. There is a firm and certain hope when we have assurance of the things hoped for so in the Commerce between us and God he giveth us assurance in his Promises by his Word and Oath that our Consolation might be the more strong when we fly for refuge to the hope that is set before us Heb. 6. 17. 18. There is a blessed and glorious Estate reserved to be injoyed in the Heavens this is set before us propounded as a prize in the view of the World Now when we take hold of this gain a right and title to it God would have our Consolation the more strong by the Assurance he hath given us in the Covenant made with us in Christ. Well then Christian hope is not a Conjecture or Probability but an Assurance many times all kind of Probability is contrary to Gods Assurance Rom. 4. 18. Abraham believed in hope against hope Credidit in spe gratiae contra
and those inspired by his spirit certainly if we make him Paymaster we must intend his work Rom. 2. 29. For he is not a Iew who is one outwardly but he is a Iew which is one inwardly whose praise is not of men but of God He that maketh God his Witness Approver and Judge must chiefly mind what God looketh after Prov. 16. 2. All the wayes of a man are clean in his own sight but the Lord weigheth the spirit That which he chiefly regardeth are Mens Principles and Ends. 3. It maketh us Faithful in our Relations by considering he appoints them to us and seeth how we improve them for his Glory Magistrates there is a special presence of God not only to direct and protect but also to note and observe them 2 Chron. 19. 6. The Lord is with you in the Iudgment Psal. 82. 1. God standeth in the Congregation of the mighty and judgeth among the gods when they are for the Execution of his Office God is there and therefore they above all must be men fearing God have a Reverend regard to his eye and presence Diadorus Siculus telleth us of some Heathens that had several empty Chairs advanced aloof near their Tribunals as for their Gods to shew they were present and had an Inspection over all Acts of Judicature So for Ministers they must not only give an Account at last but are observed for the present God hath a watchful eye over them as they have and should have over the Flock He observeth how we discharge our trust and what are our Aims whether to promote our own interest or his 2 Cor. 2. 17. But as of God in the sight of God speak we in Christ. Our Doctrines must not only be sound but our Aims and Principles 'T is not enough to speak of God in his Name his Truth but sincerely approve our hearts to him in the faithful discharge of our Duty So 1 Thes. 2. 4. We speak not as pleasing men but God which trieth our hearts In all singleness and sincerity of heart discharging our trust So Masters of Families are to walk in their houses with a perfect heart Psal. 101. 2. though they are shut up in their Families from the Observation of others yet at home as well as abroad they must be careful to walk with God in their Domestical Converse where men are wont most to discover themselves and should behave themselves prudently and holily and faithfully there The Apostle mindeth Masters of their Master in Heaven Eph. 6. 9. one who noteth and observeth your dealings and will call you to an account for all your Carriage Your Sins and Graces are not hid from him So for Servants Col. 3. 21 22 23. Servants obey in all things your masters according to the flesh not with eye-service as men-pleasures but in singleness of heart fearing God and whatsoever ye do do it heartily as to the Lord and not unto men Still the Consideration of Gods Eye is suggested to them they must be careful of their Masters Concernments whether their Master be present or absent or whether the things they do will come to his knowledge yea or no for though the eye of men will not find them out yet the eye of God must be regarded therefore with respect to God they must be Careful and Faithful So again Eph. 6. 5 6. Servants be obedient to them which are your masters according to the flesh with fear and trembling in singleness of your heart as unto Christ with good will doing service as to the Lord and not to men They should be Cheerful Laborious Painful shewing all Faithfulness in things committed to their Trust even to a Pin or the smallest matter not Saucy Stubborn and Malipert because the Lord looketh upon them and if they so do will own them and bless them Thus you see we should have better Magistrates better Ministers better Masters better Servants better Fathers better Children if this Principle were once deeply imprinted upon their hearts that all their ways are before the Lord and he still observeth what they do in all their Actions Use. Is to press us to walk as in the sight of God and to foresee him before you in all your ways To press you hereunto Consider these things 1. You are in the sight of God whether you think so or no We can no more be removed from the Presence of God than from our own Beings for he is in every thing that subsists and it subsists by him The Apostle telleth us Eph. 4. 6. There is one God and Father of all who is above all and through all and in you all The Sun is some Representation of Gods Eye nothing is hid from its sight if the Sun were an Eye it would see all things that it shineth upon So doth God only with this difference the Sun cannot pierce thorough dark and thick Bodies but God is over all and through all and in all upholding and over-ruling all by his powerful Providence Therefore you cannot lye hid from God only this sight is not comfortable and profitable to you unless you see him as he seeth you They say of the Panther when it hideth the head it thinketh it is not seen because it seeth not and so is taken by the hunters this is an Emblem of wretched sinners they see not God and therefore think they are not seen by him and so go on doing evil till their Iniquities find them out 2. What a noble thing it is always to live in the sight of God for by this exercise in some measure and as this mortal state will permit you enjoy the happiness of the blessed Angels for this is the priviledge of the blessed Angels Matth. 18. 10. That they always behold the face of our Father which is in Heaven So when you live in the thought of God in some measure you are doing their work and your minds become as it were another heaven For Heaven is where God is and there God is in that heart that thinketh of him not only there by the powerful effects of his Providence and the Impressions of his Grace but there by the workings of our hearts 3. The Profit is exceeding great by conversing with God often ye become like him As musing of Vanity maketh us Vain Heavenly and Holy Thoughts produce an Heavenly Mind and frequent Remembrance is one means to introduce the Divine Nature Moses in that extraordinary Converse with God his face shone he carried away some Strictures and Rayes of the Divine Majesty in his Countenance We cannot look for that effect upon our Bodies but serious and ponderous Thoughts leave some change upon the Soul there is the lustre of Grace and the beauty of the Divine Nature which is a greater thing left upon us The Apostle saith 2 Cor. 3. 19. For we all with open face beholding as in a glass the glory of the Lord are changed into the same Image from glory to glory as by the spirit
Flames for a little contentment here in the World for a little ease and delight here given to your carnal Nature Is an Earthly Life that you cannot long hold more valuable then an Eternal Heaven you shall enjoy for ever no let us go to heaven though we get thither with many pains and sufferings If you forsake all not only in Vow and Purpose but Actually and in Deed yet still you have something better you shall be no looser in the end you shall so choose the blessed God and live with him for evermore and be fill'd with his Love as full as you can hold and be employed in his service and all this in an Eternal Perfection and glorified Estate 4. Motive Choose for you will never have cause to repent of your choice The Lord stands upon his Justification is very tender of giving his People any Cause to repent of his service Micah 6. 3. O my people what have I done unto thee and wherein have I wearied thee testifie against me Pray what hurt hath Holiness done you Who was ever the better for sinning or who was the worse for Holiness There was none that ever made a carnal choice but first or last they had cause to repent of it either they repent of it in a kindly manner while they may mend the matter or else they shall repent for ever in Misery but who ever repented of his Repentance or cursed the day of his new Birth To whom ever was it any grief of heart that they were acquainted with God and Christ or the way that leadeth unto life who dieth the sweeter death or who repents of their choice then the serious or the carnal Oh they that have chosen the World they cry out how the World hath deceived them but never any repented of choosing God and the wayes of God Let these things perswade you to choose his Precepts Secondly For Directions 1. In Choosing the Object is to be regarded Gods Precepts indefinitely all of them not one excepted the smallest as well as the greatest the troublesome as well as the easie the most neglected as well as the most observed we must choose all Gods Precepts not abate any thing but especially the main or the essential Precepts of Christianity or the Fundamental points of the Covenant Now the Question is What 's the Fundamental Point of the Covenant Truly that 's known by the form of Baptisme Baptisme is the solemn Seal of entring into Covenant with God it 's the Seal of our initiation or first entrance into Covenant with God Mat. 28. 19. Now what is it to be Baptised in the name of the Father Son and Holy Ghost when you first choose the ways of God here you must begin you must close with Father Son and Holy Ghost heartily take them to be your God that is you must close with God the Father as your All-sufficient Portion or chiefest happiness to be loved above all and also as your highest Lord that he may be served pleased and obeyed above all Well and in the name of the Son that is Jesus Christ he must be taken as your Saviour and Redeemer to bring you to God and to reconcile you to him And to be Baptised in the name of the Holy Ghost is this to take him as your Sanctifier Guide and Comforter to make you a holy people to God to cleanse your hearts from sin to write all Gods Laws upon your Hearts and put them into your Minds and to guide you by the Word and Ordinances to everlasting Life This is the main thing that is first to be minded because it contains all and doth necessarily infer the rest for otherwise to be resolute in some by-point of Religion though it be right this is but the Obstinacy of a Faction not the constancy of a Christian Zeal 2. As you must look to the Object of this choice so to the Causes of it and what are they An Enlightned Mind a renewed Heart a Love to God and then the Spirit of God enlightning and inclining our Hearts 1. An Enlightned Mind is a cause of choosing the ways of God when the Lord hath taught us his Precepts an enlightned mind discovers a beauty and amiableness in the ways of God Psal. 119. 128. I esteem all thy Precepts to be right and they are the rejoycing of my soul. 2. A Renewed Heart wherein all the precepts of God are written over again They were written upon our Hearts in Innocency but that 's a blurred Manuscript therefore in Regeneration they are written over again God writes his Law in our hearts and puts them in our inward parts Heb. 8. 10. and then the Law within suits with the Law without for the new Creature is created after God in Righteousness and true Holiness In true Holiness which relates to the first Table of the Law and Righteousness which relates to the second Table of the Law the renewed heart that hath this inclination and propension is carried out to them 3. Love to God for that 's implied in the choice Iohn 14. 21. He that hath my Commandements and keeps them he it is that loves me and he that loves me hath my Commandements and keeps them It follows the other way where there is love to God there will be choosing of his ways 4. Gods Spirit the Lord Enlightning and Inclining our Hearts to this choice God Enlightens for he teacheth us the way that we shall choose and when we see these things in the light of the Spirit then we see the Beauty of them Psal. 25. 12. It holds good as to the path of Life and in particular cases but chiefly in the main case God teacheth him the way that he shall choose And the Spirit of God enclines the Heart too as well as enlightens the Mind 1 Pet. 1. 22. Ye have purified your souls in obeying the truth through the spirit 3. There are the Effects of this Choice What are they Delight Diligence and Patience 1. Delight Psal. 40. 8. I delight to do thy will O my God yea thy law is within my heart When the Law is not only written in the Book but written in the heart then there 's a Delight a ready and willing Obedience It is spoken first of Christ of David it was said in Type it 's true also of all Believers for they have the Spirit of Christ and the same also is exprest of the People of God Psal. 112. 1. Blessed is the man that feareth the Lord that delighteth greatly in his Commandments When a man hath chosen the precepts of God and bound himself in this way then his heart is taken with a delight 2. Diligence Gods Precepts are the great business and employment of our lives and then there 's a constant study to please him Col. 1. 9 10. Filled with the knowledge of his will in all wisdom and spiritual understanding that you may walk worthy of the Lord unto all pleasing We must do Gods Will and
it That is one Lesson God hath been teaching his People in all Ages that Salvation belongeth unto the Lord they must take their Deliverance out of his hands He sits at the upper end of Causes and saveth his People when he will and how he will and by what means he will and till he take their cause in hand how sadly do the most hopeful attempts and expectations miscarry for to give Salvation is a Divine Property given to no Creature and must not be usurped by them looking to man is the readiest way to miscarry 2. It implyeth a dependance upon his fatherly Care and powerful Providence and a perswasion that he will guide us unto Heaven in a way that is most convenient for us The great Cause of Gods Anger against his People in the Wilderness was because they believed not in God and trusted not in his Salvation Psal. 78. 22. He had undertaken to bring them into Canaan but they mistrusted his Conduct either that he had not power enough or enough Fatherly Love and Care to do it and therefore his Wrath was kindled against Iacob and his Anger was hot against Israel and so do they greatly dishonour and provoke God by their distrust who do not believe that God will bring them out of every streight in a way most conducing to his own Glory and their welfare Now Gods Children are so satisfied in his Conduct that in their worst Condition they can cheerfully depend upon God and look and long for salvation from him Hab. 3. 18. I will joy in the Lord I will rejoyce in the God of my Salvation Luk. 1. 47. My spirit doth rejoyce in God my Saviour They are satisfied in his Love and Power Psal. 13. 5. But I have trusted in thy mercy my heart shall rejoyce in thy Salvation 3 Holy Desires vented in Prayer there we express and act our Longings Words are but the Body of Prayer but Desires are the Life and Soul of it The Children of God are described once and again to be such as love his Salvation Psal. 40. 16. Now there are but two Acts of Love Desire and Delight the one concerneth the Object as future the other as present either to Faith or to Sense they rejoyce in it as present to Faith in the Promise as well as when they enjoy it But the Desire we are now upon this is vented in Prayer there they express their Vehement Longings for his Salvation Psal. 35. 3. Say unto my Soul I am thy Salvation Gods saying is doing He speaketh by his Providence and this is that the Saints long for they plead with him Psal. 119. 94. I am thine save me for I have sought thy precepts 4. It expresseth waiting Gods Leisure and submission for the kind time and means of Deliverance Lam. 3. 26. 'T is good to hope and quietly wait for the Salvation of God They continue looking and waiting Isa. 30. 18. Blessed are all they that wait for him We must wait in the middest of manifold disappointments when Means miscarry 't is in his power to rescue his People from the greatest dangers and hath a Prerogative to save and deliver those whom Reason and Probability have condemned and given over for lost As the Israelites Exod. 14. 13. Stand still and see the Salvation of God They were enclosed the Mountains on each side the Egyptians behind the Sea before yet what cannot the Salvation of God do There is an holy obstinacy in Faith trusting him in all dangers Nay when God himself appeareth as an Enemy cutting off our Hope and hewing and hacking at us yet we must wait upon him all strokes come from the hand of God and no wound given by himself is above his own cure Iacob when he fainted was forced to interrupt his speech and utter this Ejaculation Gen. 49. 18. I have waited for thy Salvation O God! In short God hath ways of deliverance more than his People know of and can save his own when they count their case desperate Psal. 68. 20. He that is our God is the God of Salvation and the issues from death belong unto him The escapes from Death and imminent destruction II. The Reasons and Incouragements of looking and longing for Gods Salvation 1. God hath bound himself by Covenant as our God 't is his Covenant Stile to be the God of our Salvation Psal. 68. 19 20. in the one Verse he is called the God of our Salvation in the other 't is said he that is our God is the God of Salvation If he be the God of salvation he will be the God of our salvation for whatever God is in himself that in the Covenant he will be to his People you shall see the blessing of his People is inferred out of his Title Psal. 3. 8. Salvation belongeth to the Lord thy blessing is upon thy people Selah If God can save and the salvation be a blessing to his People he will save them and deliver them 't is true this Title doth mainly concern our Eternal Salvation but the conduct of his Providence by the way is aimed at in the Covenant as well as our entrance into Heaven at the end of the Journey Promises relating to Temporal things are put into the Believers Charter but the dispensing thereof is left in the hands of their Wise and Tender Father Now Temporal Deliverance being a part of our Charter if it be not alwayes performed 't is not for want of Power or Truth but out of Wisdom and Love God doth what is most convenient for us 't is in a Wise Hand if it be good for me I shall have it Now this is a mighty incouragement to look and long for Gods salvation he shall have the stateing of it for Time Means and Kind of Deliverance but we must look for it 2. We must look to God for Deliverance because he is every way able and fitted and furnished to make good his Covenant-undertaking He hath Power enough Wisdom enough and Love enough 1. Power enough 1 Sam. 14. 6. There is no restraint in the Lord to save by many or by few The same supported Asa 2 Chron. 14. 11. The same supported the three Children Dan. 3. 17. Our God whom we serve is able to deliver us out of the fiery furnace Now a Desire is mightily quickned by this Confidence God hath promised to do what is good and 't is in the power of his hands to do this for us 2. He hath Wisdom enough to bring it about in such a way as may be most for his Glory 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of Temptation 'T is an Art he is versed in how to distinguish between his People and their Enemies to bring it about so as may be most for his Glory What is the usual work of Providence but to give salvation according to his Covenant in such a way as the beauty of his providence may be seen the patience and Faith
to God to prolong their Lives a while Rom. 15. 31 32. Now I heseech you Brethren for the Lord Iesus Christs sake and for the Love of the Spirit that ye strive together with me in your Prayers to God for me that I may be delivered from them that do not believe in Judea and that my service which I have done for Jerusalem may be accepted of the Saints that I may come unto you with joy by the VVill of God and may with you be refreshed 4. To breed up their Children in the Nurture of the Lord and that they may be usefull in their Familyes as Iacob desired to see Ioseph 5. We may beg it that we may not fall into the Hands of Men lose our Life by Murtherers Psal. 31. 15. My Times are in thy Hand deliver me from the hand of mine Enemyes and from them that persecute me The Dispensation of all Mercies Comforts Troubles Life Death are in Gods Hand not in Mans Power therefore we pray that it may rest there that we may not be given up to the Will of those that hate us All These Desires have a respect to the Glory of God and if conceived with submission and trust that God will do what is for the best they are all lawful Use of all 1. Exhortation it presseth you 1. To Consecrate your selves to God Rom. 12. 1. I beseech you therefore Brethren by the Mercies of God that ye present your Bodies a Living Sacrifice Holy acceptable unto God which is your Reasonable Service Under the Law the Bodyes of Beasts were to be slain yours is a Living Sacrifice both were set apart for God the one to dye the other to live to God 2. Having given up your selves to God use your selves for God there will be an enquiry what share God hath in your Time Acts. 27. 23. The God whose I am and whom I serve 3. Praise the Lord with Heart Mouth and Life a Christians Conversation is nothing but an Hymn to God 1 Pet. 2. 9. But ye are a Chosen Generation a Royal Priest-hood a Holy Nation a Peculiar People that ye should shew forth the praises of him who hath called you out of darkness into his Marvellous Light The Virtues of God his Attributes 4. When â—…er you pray for continuance of Life in any danger or distress either for your self or others propound this as the end not so much for our own Satisfaction as the honour of God A Christian is not content to have the use of the benefit to himself alone 1. For Self Every man desireth Life the whole World would all and every of them put this request to God Let my Soul live but very few consider why they should live Some desire Life only to please the flesh and that they may enjoy the Delights of the present World A Brutish wish A Heathen could say He doth not deserve the name of a Man qui unam diem velit esse in voluptate c. Certainly not of a Christian that would desire Life merely to enjoy the Delights of the flesh These would not leave their Hogs Trough to go home to their Father Some there are who desire Life to see their Children well bestowed or to free their Estate from incumbrance and are loth to part from their Natural Relations Wife Children Friends This is a natural Respect and should be subordinate to an higher End Though this Desire keeping its place may be Lawful yet out of its place sinful We use to profess Psal. 73. 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee In short two Motives I will urge why the Glory of God should have the chief Respect in our Affections 1. The benefit it giveth Hope of prolonging Life if this desire be true and real And it giveth certain Assurance of not perishing for ever The one it doth for God doth all things with respect to his Glory Psal. 119. 94. The other also for he will glorifie those that glorifie him 2. This is the Temper of a sincere Christian surely to a Believer 'T is a piece of Self-denial to be kept out of Heaven longer Therefore it must be sweetned with some valuable Compensation something there must be to calm the Mind and contentedly to spare the enjoyment of it for a while Now next to the good pleasure of God which is the Reason of Reasons there is some Benefit we pitch upon there is nothing worthy to be compared but our service If God may have Glory if our Lives may do good a Gracious heart must be satisfied with Gracious Reasons 2. For others If we make it our Request we must have the same Aims in this Case that the Faith and Grace of others may benefit them Mar. 2. 5. When Iesus saw their faith he said unto the sick of the palsie thy sins be forgiven thee Now in such Requests bare natural Reasons should not move us but that God may not loose an Instrument of his Glory and that his Power and Providence may be more seen in the World in the Recovery 'T is good to beg of God for God Psal. 115. 1. Not unto us but unto thy Name give glory It should be accounted as a Mercy unto us Phil. 2. 27. For indeed he was sick nigh unto death but God had mercy on him and not on him onely but on me also least I should have sorrow upon sorrow 5. This End is known by the Use in Having and submission in asking 1. The use in Having how we use a Mercy when we have it if we do indeed live to the Glory of God and the rather for these Experiences 2. Submission in Asking whether we sight or are Crowned Work or receive our Reward For God is the best Judge of what is most for his own Glory Use. II. Is Direction but of this See Verse the 17. I come now to the second Point Doctrine II. That Gods Iudgments are a great help and relief to his People who desire to praise him even when they are in danger of their lives Here I shall shew I. What are Gods Judgments II. How they are an Help I. What is the meaning of Misphalim Judgements here 1. God Governeth the World that is called Judgement Psal. 9. 7. 8. He hath prepared his Throne for Iudgment he shall judge the world in righteousness he shall minister Iudgement in uprightness So Ioh. 5. 22. When the Government is put into the hands of Christ 't is said For the Father judgeth no man but hath committed all Iudgment unto the Son 2. God governeth the World according to this Word there is his Judgment concerning Things and Persons stating what is good and evil The Reward of the one and Punishment of the other Psal. 19. 9. The Iudgments of the Lord are true and righteous altogether The Precept is the Rule of our Duty the sanction of Gods Process Therefore in Scripture the Punishments of the wicked are
Though for the main we give up our selves to live according to the will of God yet consider notwithstanding our sins what constant humbling confiderations there are to keep us sensible of our defects First All that you do is not worthy of God who can serve so great a Majesty as the Lord is according as he should be served Iosh. 14. 29. You cannot serve the Lord for he is a holy and a jealous God Alas such is the poverty of humane condition that they can never perform service becoming his Majesty have you a due sense of his purity and holiness Nay how jealous he is of the respects of his people Secondly Not worthy of such a pure Law which requireth such perfect service at our hands Psal. 19. 6 7 8. The law of the Lord is perfect converting the soul c. What doth that speculation produce that a short exposition of the Law begetteth a large opinion of our own righteousness Thirdly Not worthy such great hopes 1 Thess. 2. 12. That ye walk worthy of God who hath called you to his Kingdom and Glory Since we have such great wages we should do more work Is this for Heaven Is this for eternity Fourthly Not such as will answer our obligations We are indebted to all the Persons of the Trinity God himself for our portion Christ our Redeemer the Spirit for our Guide and Comforter The Gentiles greatly obliged to God for fruitful Seasons The Jews though acquainted only with Gods patience and forbearance the Ceremonial Law was a testification of guilt or a Bond that shewed the Creatures Debt this Bond was not cancelled Fifthly Not answerable to the new Nature in Gods Children they would be in a state of perfect conformity and subjection to God A seed worketh through the Clods so they groan under the reliques of corruption and sin Rom. 7. 24. longing for the time when they shall be more like God when they shall serve him without spot or blemish therefore are unsatisfied with their present imperfections These things considered we should ever keep humble and thankful praising Gods Grace Isai. 63. 7. I will mention the loving kindness of the Lord and the praises of the Lord according to all that the Lord hath bestowed upon us and the great goodness towards the house of Israel which he hath bestowed on them according to his mercies and the multitude of his loving kindnesses Use 5. Directeth us how to pray Cast your selves at Gods feet pleading his mercy We have heard the Kings of Israel aâ—…e merciful Kings 1 Kings 20. 31. you have heard so of the God of Israel try whâ—… mercy will do for you say as David here Deal with thy servant according to thy mercy My prayers have no other foundation of hope but thy mercy I am nothing and would be nothing but what I have from thee I have no merits but thou hast mercy all that I have and expect to have floweth and must flow from this Fountain take heed of challenging Duty as a Debt no Lord thy mercy is all my plea as all thy servants before have done Lord temember me in thy mercy if any have other things to plead let them plead I am resolved to use no other Plea Psal. 13. 5. But I have trusted in thy mercy Second Branch Teach me thy Statutes This may be considered apart by it self or with respect to the Context 1. Apart as an intire prayer in its self So the Doctrine is Doctr. 'T is God must teach us his Statutes This will appear if we consider 1. What it is to be taught of God There is a difference between Grammatical Knowledge and Spiritual Illumination or a literal instruction and a spiritual instruction a greater difference than there is between teaching a Child to spell and read the words and a Man to understand the sense Literal instruction is when we learn the truths contained in the Word by rote and talk one after another of Divine things But Spiritual Illumination is when these things are revealed to us by the Spirit of God as we read of the evidence and demonstration of the Spirit 1 Cor. 2. 4. Others have a form of knowledge Rom. 2. 20. Some have only the report of Christ have but an humane credulity or the recommendation of others that reveal the Doctrine of God to them Others receive a revelation made to their souls their eyes are opened by the Spirit Isai. 53. 1. Once more there is a difference between the Spirits enlightening in a way of gifts and common Grace and his enlightening in a way of special and saving Grace Some that are enlightned by the Spirit fall away Heb. 6. 4. Others are taught of God so as to come to him by Christ Iohn 6. 45. This latter sort that are savingly enlightned have not only their minds opened but their hearts enclined So to be taught as to be drawn to faith and practice this is proper to God who is the Soveraign Dispenser of Grace 2. This will appear if we consider the heart of Man which is naturally full of darkness and oppressed by the prejudices of customs and evil habits 1 Cor. 〈◊〉 14. But the natural man receiveth not the things of God 2 Cor. 4. 4. The God of this world hath blinded their eyes This Veil can only be removed by the Spirit of God After Grace received we know but in part 1 Cor. 13. 9. and much of the matter which becloudeth the mind still remaineth with us And when our lusts are awakened by temptations our old blindness returneth upon us and we strangely forget our selves and our Duty for the present Therefore we have need to go to God to be taught 2 Pet. 1. 9. He that wanteth these things is blind and cannot see afar off 3. If we consider the matter to be taught 't is the mysterious Doctrine that came out of the bosome of God Every Art hath its mystery which Strangers cannot judge of 1 Tim. 3. 16. All Scripture is given by inspiration This was a Secret which had not been known without a Revelation God hath his Mysteries which no man knoweth but by the Spirit of God Matth. 13. 1â—… To you 't is given to know the mysteries of the Kingdom of Heaven but to them it is not given Those that have Scriptures yet have scales on their eyes 1 Cor. 2. 14. they have not saving knowledge How sharp-sighted soever graceless souls may be in things that concern the present World yet they are blind in spiritual things so as to be affected and engaged thereby seriously to turn to God Yea how accurately soever they can discourse in the Theory and preach of Christ and his ways yet they have no transforming light Gods mysteries must be seen in his own light or they make no impression upon us Psal. 36. 9. In thy light we shall see light The Scriptures containing the summ of the Lords mind none can of themselves attain to the meaning of them 'T was
not the device of mans brain So none understand by their proper skill and invention There are such knots as cannot be untyed and loosed but by imploring the help of the Spirit Use 1. To press us to be often with God for this teaching and make it our great request to him A gracious heart would fain learn the right way to Heaven Psal. 43. 3. O send out thy light and thy truth Directionâ—… how to carry our selves is a great Blessing 2. The blindness of our understandings should make us more earnest with God We are apt to mistake our way through the natural weakness of our understandings especially when lusts and interests interpose Ier. 10. 23. Lord the way of man is not in himself it is not in man that walketh to direct his steps As Man understandeth not events so easily mistaketh present Duties 3. Our present estate The world is a dark place 2 Pet. 1. 19. compared with the light of Glory 't is but like a light that shineth out of a Room where a Candle is and a Room where a Candle is not seen the glimmerings of the Anti-Chamber of eternity Our own reason the counsel and example of others will easily misguide us So the more we depend upon God the more he will undertake to teach us Prov. 5. 6. Those that make their own bosomes their Oracle God is disengaged from being their Guide they need him not but the snares they run into will soon shew them how much they need him 4. How unapt we are to see Conclusions in the promises and to apply general Rules to particular Cases and times which most Christians cannot do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their inferences Rom. 1. 21. Are vain in their imaginations have their foolish hearts darkened 5. To bind all upon the heart and to lye under the Conscience of our Duty maketh the difficulty the greater many imprison the truth in unrighteousness Well then beg the constant direction and illumination of Gods holy Spirit cast your selves upon him in the sense of your weakness and see if he will refuse you say I am blind and ignorant Lord guide me 'T is dangerous to be left in any part of our Duty to our selves II. If we consider the words with respect to the Context And first the remoter Context where David speaketh like a man under trouble and oppression verses 121 122. Let not the proud oppress me c. Lord shew me what to do in this time of my oppression Doctr. Direction how to carry our selves in trouble till the deliverance cometh is a great mercy and should be earnestly sought of God Reasons 1. From the parties oppressing They that oppress watch for our halting as Ieremiah complained Ier. 20. 10. They accused the Prophet unto the Ruler and so to work his ruine if they could find him tripping in any thing Now when we are watched we need special direction that God would teach us to walk warily and safely Psal. 27. 11. Teach me thy way O Lord and lead me in a plain path because of mine enemies Or those which observe me they watch to get some advantage therefore that they may have no advantage against us we should not trust to our own single wisdom 2. Because the danger of sin is a greater inconvenience than the danger of trouble In times of tryals and troubles we are in danger of soul-losing and sinning as well as bodily danger therefore we have need to beg wisdom of God to carry it well under trouble because we are so apt to miscarry unless God guide us continually in our dark condition and take us by the hand and help us over our stumbling Blocks There are many sins incident to our condition First Uncomely passion and unadvised speeches therefore David prayeth in his trouble Psal. 141. 3. Set a watch before my mouth keep the door of my lips In our oppression we are under a temptation to hurt our own Cause by unadvised and passionate speeches when we have too great a sense of the temptation something or other breaketh out to Gods dishonour Secondly Some indirect course to come out of trouble Psal. 125. 3. Men that make haste out of trouble carve for themselves break prison before they are brought out Necessity is an ill Counseller and will soon tempt us to some evil way for our own ease some sinful compliance or confederacy The Devil tempted Christ when he was an hungry Matth. 4. 3. hoping to work upon his necessity Thirdly Private revenge or meeting injury with injuries We are apt to retaliate 2 Sam. 16. 9. Why should this dead Dog curse my Lord the King let me go over I pray thee and take off his head Revenge is soon up No man is troubled if a shower of Rain falleth upon us but if any cast a Bucket or Bason of Water upon us we are in a rage presently We can better bear any trouble from God than injuries from men Oppression maketh a wise man mad A revengeful spirit is contrary to our heavenly Calling Fourthly Waxing weary of our Duty and quite tired and discouraged in Gods service Heb. 12. 3. Consider him that endured such contradiction of sinners lest you be weary and faint in your minds Weariness and fainting belong properly to the Body and they differ gradually weariness is a lesser and fainting a higher degree of deficiency as when a man laboureth hungers or travelleth it abateth his strength and abateth the active powers or toileth the Spirits the principle of motion And from the Body 't is translated to the Mind to a less or higher degree of defection and is thus When troubles are many and long continued then we begin to grow faint and wax weary of the faith and service of Christ and sink under the burthen 'T is the Devils design to make us weary and tire us out in the service of God Fifthly Another evil is despairing and distrustful thoughts of God David after all his experiences of God though he had conducted him up and down 1 Sam. 27. 1. I shall one day perish by the hand of Saul He had a particular promise and assurance of the Kingdom and had seen much of Gods care over him yet after all this David doubteth of the Word of God Psal. 31. 22. I said in my hast I am cut off from before thine eyes nevertheless thou heardest me As if he should say God hath no care of me nor thoughts of me and at that instant deliverance was coming Sixthly Questioning our interest in God by reason of the Cross. Our Lord hath taught us to say My God my God in the bitterest agonies when he was upon the Cross but few learn this Lesson Iudg. 6. 23. If God be with us why hath all this evil befallen us Sometimes we question the love of God because we have no affliction and anon because we have nothing but affliction as if God were not the God of the Valleys as well as of the Mountains
the Lord God even thou onely When they have a good Cause and a good Conscience this they may do and this they ought to do and they will have Comfort in it The last thing which I shall observe is Doctrine V. That Prayer for Deliverance should be accompanied with serious purposes of Obedience Then saith David I will keep thy Testimonies 1. Because this is the best expression of Gratitude and Thankfulness I take it for granted that every Mercy from God deserveth a thankful return on the Creatures part as we expect a return of our Prayers so God expecteth a return of his Mercies and therefore we should be as careful to give him what he requireth as we are careful to seek of him that which we need for even in our Commerce with God there is ratio dati accepti I presume again that there is no such expression of Thankfulness as Obedience Verbal thanks are but a cold return Thanks-doing â—…s â—…he best Thaâ—…ksgiving Psalm 50. 2â—… He that offereâ—… praise gloriâ—…eth we and 〈◊〉 him that oâ—…ereth his conversation aright will I shew the Salvation of God Yea once more that we should think of this afore-hand while we are asking the Mercy in our distress we should engage our selves to glorifie God both in word and deed Again the time that we have our Mercies for in Affliction we consider and are more serious and afterwards we should keep the Conscience of our Obligation 2. It it a sign the Rod hath done its work and then it will be gone when it hath convinced you of former failings and put you upon serious purposes Iob 34. 31 32. Surely it is meet to be said unto God I have borne chastisement I will offend no more That which I see not teach thou me if I have done iniquity I will do no more Otherwise what we ask of temporal Mercy is either denied us or we get it in Wrath. 3. You have a true notion of Deliverance you look upon it as an ingaging Mercy therefore if God alter your Condition you are bound to serve him The end of oâ—… great Deliverance is Service Luk. 1. 74 75. That he would grant unto us that we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the dayes of our life All deliverances out of Streights are Branches and Appendices of the great Redemption of our Souls unto eternal Life and have the same End and Use. Psalm 105. 45. That they might observe his Statutes and keep his Laws That is the end of all deliverance out of trouble to engage the hearts of his People to Obedience heart to serve him opportunity to serve him 4. A Gracious heart desireth nothing to himself alone and cannot be content to have the use of any benefit to himself onely but eyes God in all his enjoyments and all his requests therefore his great aim is that he may be in the better Condition to keep Gods Commandments for they live unto God Romans 14. 7 8. For none of us liveth unto himself and no man dieth unto himself For whether we live we live unto the Lord and whether we die we die unto the Lord. Whether we live therefore or dye we are the Lords In every state they would be unto God what they are when they seek to be delivered it is that they may be in the better condition and capacity to serve God and have more opportunities to glorifie his Name Use. To perswade us to seek deliverance with these aims 1. This is the Temper of the People of God that which urgeth to Prayer is his Glory that which is their scope is his service It is seen partly by the secret workings and purposes of their Souls what they do with their Mercies when they have them what they please themselves with in the supposition of obtaining them What is it with the satisfying of their Revenge providing for their Families living in Pomp and Ease or that they may serve God Psalm 75. 2. When I shall receive the Congregation I will judge uprightly if ever God give an opportunity again And partly by the preparations they are afraid of a treacherous Heart therefore fitting themselves to enjoy the Mercy before they have it as the Apostle learned to abound Phil. 4. 11 12. Partly by the Arguments they urge in Prayer Psalm 88. 10 11 12. Wilt thou shew wonders to the dead shall the dead arise and praise thee shall thy loving kindness be declared in the grave or thy Faithfulness in destruction Shall thy wonders be known in the dark and thy righteousness in the land of forgetfulness So Psalm 106. 47. Save us O Lord our God and gather us from among the heathen to give thanks unto thy holy Name and to Triumph in thy Praise A true Believer would have Comfort not for his own Satisfaction but to glorifie God 2. Then we are sure to speed when our End is right Iam. 4. 3. Ye ask and receive not because ye ask amiss that ye may consume it upon your lusts We may speak it with confidence our prayers miscarry for want of a right End 3. The Equity of this God hears us that we should hear him SERMON CLXV PSALM CXIX VER 147. I prevented the dawning of the Morning and cryed I hoped in thy Word DAvid still goeth on to give us an account of his Fervour in Prayer I cried That which we have new in this Verse is First His Vigilancy and Diligence I prevented the dawning of the morning and cryed Secondly The Reason and Incouragement of this Instant and Assiduous Praying I hoped in thy Word First His Vigilancy and Diligence I prevented c. He rose betimes to meditate and pray the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heschius defineth that time to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of no business when others were sleeping David was praying the word prevented is emphatical David lived as it were in a strife with Time being careful it should not over-run him he pressed to get before it by doing some good in it and to get before hand with the day Doctrine Those that make a business of Prayer will use great Vigilancy and diligence therein I say That make a business of Prayer others that use it as a Complement and customary Formality will not be thus affected or do it as a thing by the bye or a work that might well be spared do not look upon it as a necessary duty but if a mans heart be in it he will be early at work and follow it close morning and night his business is to maintain Communion with God his desires will not let him sleep and he gets up early to be calling upon God Psal. 88. 13. But unto thee have I cryed O Lord and in the morning shall my Prayer prevent thee Thus will good men even break their sleep to give themselves to Prayer and calling upon the Name of God
So Isa. 26. 9. With my soul have I desired thee in the night and with my spirit within me will I seek thee early A man that hath an earnest desire after God he will be at it night and day when others are taking their Rest their seeking of God is early and earnest but where such strong desires are not God is little minded and regarded and of all businesses Prayer seemeth that which may be best spared That I may fully Commend Davids Practice to you I shall observe in this his Diligence I. That it was a Personal Closet or Secret Prayer I cryed I alone with thee in Secret II. That it was an early Morning Prayer I prevented the dawning of the Morning III. That it was a Vehement and Earnest Prayer for 't is expressed by crying which as Chrysostome saith noteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. in Psal. 5. He proveth it by that of God to Moses Wherefore criest thou unto me Exod. 14. 15. And when Moses was silent yet he cryeth for crying noteth the Affection of the Mind not extension of the Voice Where I shall note that it was an earnest prayer though private and earnest though as yet he could get no Answer IV. That it was the Prayer of a Publick Person of a King and a King intangled in Wars whose Calling exposed him to a Multitude of business and distractions yet he had his times of Converse with God take all this together and the pattern will be more sit to be commended to your Imitation I. It was a Personal or Secret Prayer I cryed I alone and without Company Our Saviour that doth in Matth. 18. 19 20. incourage us to publick Prayer by the blessed effect of such Petitions where two or three do agree to ask any thing of God in the name of Christ he doth suppose that his Disciples will make Conscience of personal and solitary prayer and therefore giveth directions and Incouragement about it Matth. 6. 6. But when thou prayest enter into thy closet and when thou hast shut thy door pray to thy father which seeth in secret and thy father which seeth in secret will reward thee openly He taketh it for granted that every one of his Disciples is sufficiently convinced of being often with God in private and pouring out his heart to God alone T is not if but when as supposing they will be careful of this 't is not plurally and collectively when ye pray but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou prayest elsewhere the Context speaketh of publick prayer or the Assemblies of Saints and of Family Worship but here he speaketh of personal prayer Church prayer hath a special blessing when with a combined force we besiege Heaven as the Petition of a Shire and County is more than a private mans Supplication but yet this is not without its Blessing God is with you in private pray to thy father in secret and he that seeth in secret observeth the carriage and posture and frame of thy spirit all thy fervour and uprightness of heart is known to him that which is the Hypocrites fear that God seeth in secret is the Saints Comfort that God seeth in secret it bindeth Condemnation upon the thoughts of wicked men 1. Iohn 3. 21. but is their support Iohn 21. 17. Rom. 8. 27. He that searcheth the heart knoweth the mind of the Spirit He knoweth the brokenness or unbrokenness of the Heart he can pick out the very language of thy sighs and groans know where thou art and how thou art imployed Acts 9. 11. Arise and go into the street which is called streight and inquite in the house of Judas for one Saul of Tarsus for behold he prayeth In such a street in such an house in such a Chamber of the house there is one a praying a notable place to express Gods seeing in secret where we are what we do and how affected And then his reward is another incouragement he will reward thee openly grant thee what thou prayest for or bless thee for the conscionable performance of this duty Openly either by a sensible Answer of thy prayers as Dan. 9. 20 21 22. or with an evident Blessing as Abraham Isaac and Iacob in the eyes of the World God highly favoured them a secret prayer hath an open blessing or in convincing the Consciences of men Pharaoh sendeth for Moses and Aaron when in distress the Consciences of wicked men are convinced that Gods praying Children have special Audience with him no Magicians sent for then but Moses and Aaron Thus God may reward them openly 1 Sam. 2. 30. Those that honour me I will honour But chiefly at the day of Judgment Luk. 14. 44. He shall be recompenced at the resurrection of the just Then is the great reward of Christians and most publick then shall every man have praise of God 1 Cor. 4. 5. Thus you see how our Lord incourageth us to Closet Prayer but let us see other Arguments to engage us to this Duty 1. All the precepts of Prayer do include Closet-prayer Continue in prayer and watch in the same with Thanksgiving Col. 4. 2. Pray without ceasing 1 Thes. 5. 17. First Gods precepts fall upon single persons before it falleth upon Families and Churches for God considereth us first as persons apart and then in our several Combinations and Societies in joyning with others the Duty is rather imposed upon us then taken up by Voluntary choice and that only at stated times when they can conveniently meet If we are to continue in prayer and to pray without ceasing we are to make conscience our selves of being often with God Every person that acknowledgeth a God that hath a Father in Heaven must come and profess his dependance upon him 2. The Example of Christ which beareth the force of a Law in things Moral We read often of Christs praying Mark 1. 35. He went out into a solitary place to pray And Matth. 14. 23. And Luke 6. 12. we read he prayed a whole night to God now let us improve this Instance Christ had no such need of Prayer as we have the Godhead dwelt in him bodily nor such need of retirement his Affections were alwaies in frame yet he went out from the company of his Disciples to pray alone to God This Pattern is very ingaging for if we have the Spirit of Christ we will do as Christ did and very encouraging for by submitting to this Duty he sanctified it for all his steps drop fatness and left a blessing and vertue behind him And it assureth us of his Sympathizing with us he is acquainted with the heart of an earnest supplicant and 't is some Comfort against our imperfections when we are with God and our hearts are as heavy as a log 't is a Comfort to think of this particular part of his Righteousness by which our defects are covered 3. I shall urge it from Gods End in pouring out the Spirit that we may pray apart and mourn apart