and if they can excommunicate them and throw them out of the Church and kill them they think this is acceptable service to God All this is blind zeal Rom. 10. 2. The Apostle saith they have a zeal of God but not according to knowledge therefore there must be light as well as heat in this fire else it is not the fire of the Altar but of a common-hearth nay we must not only know the truth but also the worth of the Cause The Truth of the Cause that must be guided still by wisdom and we must observe all the seasonable circumstances in discovering our selves for God else it will produce strange evil and malignant effects which tends much to the dishonour of God and prejudice of the Gospel Look as a blind horse that is full of mettle but is always stumbling so they never act commendably and seasonably The Church of God hath had bitter experience in all ages of the sad effects of misguided zeal when it hath not been seasoned with knowledge and discretion to time things it hath tended much to the hindrance of Christ's Kingdom and the promotion of Satans interest in the World Christ in one place bids us to be wise as Serpents Math. 10. 16. And in another place not to give that which is holy to Dogs nor cast Pearls before Swine Matth. 7. 6. Otherwise we unprofitably sacrifice our selves and hinder the good which we would promote It was a grievous thing to Paul and prest upon his spirit to see all Ephesus given to Idolatry and mightily affected with Diana's Worship yet we read Acts 19. 10. He was two years at Ephesus before he spake against Diana he observed his season before he took the liberty and thought himself bound to speak against that false worship The Historian tells us of Andes a Persian Bishop that was under Varrans that having an unguided zeal got some Christians together to destroy the Temple of Fire which the Persians worshipped saith Theodoret not as he ought to do and what 's the issue Varrans the Emperour that was formerly favourable to the Christians when he saw they affected Power and would destroy the worship of the Country what then He was filled with cruel persecution he skinned the backs of some of the Christians and the faces of others drew splinters through their flesh used horrible torments which the Historian takes notice of and it conduced to the total suppression of the Christian Religion Therefore this wild-fire when it runs abroad without discretion and not being seasoned with Prudence it doth a world of harm to the Church of God We must observe the time circumstances and when it is most behoovful for the Glory of God the good of the Church and Cause we would promote See Videlius lib. 1. cap. 1. 2. This zeal also must be mingled with Compassion that as we mind the glory of God so we may pity deluded Souls When we are zealous against the sin we must have Commiseration of the sinner as knowing the weaknesses and prejudices of Education that are incident to humane nature This is to be sure most agreeable to Christs pattern he wept over Ierusalem that stood in a state of enmity to him Luke 19. 41. And when he was angry with the unbelief of his Country-men at the same time he was grieved at the hardness of their hearts Mark 3. 5. In Christs anger there was more of Compassion then of Passion And Samuel he mourned for Saul when he saw him no more 1 Sam. 15. 35. And the Apostle when he had zealously declaimed against the false Teachers he falls a weeping Phil. 3. 18. When we shew Love to God there should not be a hatred and ill will to the Persons of men but bewail their obstinacy and blindness Those that are all for Destruction and ready to call for Fire from Heaven they know not of what spirit they are of they have a fiery zelotick spirit but that which doth not become the temper of the Gospel 3. Zeal must be Constant Gal. 4. 18. The fire on the Altar must never go out we cannot be without it for a moment There are some that have a zeal for a fit but soon grow weary of it they are zealous in prosperity then they are forward and active for God but when it comes to trouble they give up all to oppositions On the contrary others in their Affliction and Low estate they have a warm sense of Religigion but when they are well at ease they are lost in the delights of the Flesh and drowned in the cares of the World and their zeal for God is checked And we see that some in their youth have a good savor and towardliness and seem to have a very tender Conscience but after their first heats are spent they are very careless and grow inordinate and all their zeal for God is gone Gal. 5. 7. Ye did run well who did hinder you that ye should not obey the Truth David was as zealous when the Crown was upon his head as when God humbled him and kept him low Many think zeal a cumber as they increase in worldly wisdom and so cast it off Nay in gross hypocrites you shall find this they will be zealous in good Company and as vain and loose in bad Let any grave servant of God be there they seem to kindle a great fire but assoon as they are gone they put it out again I but true zeal should always continue and be of a lasting and of an encreasing flame 5. To speak of the Private and Personal use of zeal what need we have to keep up a warm frame of heart towards God and heavenly things hitherto we have considered it as it respects Gods publique Interest it 's also of private use both in resisting of sin and perfecting holiness in the Fear of God 1. In resisting of Sin A man never doth any thing to purpose in purging out sin until he hath a zeal for God Rev. 3. 19. Be zealous therefore and repent Repentance is set on and quickned by zeal Doth zeal think you serve only to rectifie the disorders of other Men and not our own No certainly we should begin at home we should take care that God be exalted in our own hearts as well as his interest be not infringed in the world First our Saviour adviseth us to pluck out the beam out of our own Eyes Matth. 7. 5. Unless we be blameless our selves we can have no confidence or hope to do much good to others The first stone should be cast at our selves we should repent of our own sin our own lusts the plague of our own Heart if any thing we are apt to allow that is contrary to God this should be a great grief to us Unless we cleanse our own unclean sinks at home how can we hope for Reformation abroad Men cry out against publique vices as the Lapwing will croke abroad to draw off the Person from her own
ready to make Profession 1 Pet. 3. 5. bids us do it with meekness and fear Meekness respects Men Fear a care to approve our selves to God The Fear of Men is checked by the Fear of God Isa. 8. 12 13. Neither fear ye their fear nor be afraid Sanctifie the Lord of hosts himself and let him be your fear and let him be your dread Luke 12. 4 5. Be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell An holy Impression of God's Excellency and Greatness left upon the Heart is this Fear that carrieth the Cause clearly for God And as one Nail driveth out another the Fear of Men banisheth the Fear of God out of our Hearts We are obliged to none so as to God who hath the power of Eternal Life and Eternal Death What is a Prison to Hell a little vain Glory to Eternal Glory the Creature to God! 4. A deep sense of the other World When we translate the Scene from Earth to Heaven from this World to the next and consider who is scorned there received there or rejected there the Temptation is lessened The Apostle sheweth that a Spirit of Faith is at the bottom of Confession with the mouth 2 Cor. 4. 13. We having the same spirit of faith believe and therefore speak He that believeth another World and hopeth for it will never be cowardly and bashful but will confidently confess Christ and own him both in Worship and Conversation A Spirit of Faith cannot be suppressed but will break out and shew it self and not be ashamed of Christ his Truth and Ways Well then Christians should be ashamed of that Spirit of Fear Bashfulness and Inconfidence which keeps us from confessing Christ and owning his Ways Kings are more formidable by their Place and Power than the rest of the World but alas we give place to the meanest Men and the smallest opposition maketh us give out 2 Tim. 1. 7. We have not the spirit of fear but the spirit of love power and a sound mind The Christian Spirit is a sober Spirit that valueth all things according to their weight but not a dastardly Spirit a Spirit of Love and Power that owneth Christ with meekness and a due respect to earthly Tribunals and yet with courage as looking higher to the Throne of God 2. We must not be ashamed to own the Testimonies and Ways of God before any sort of Men in the World The Apostle telleth us Rom. 1. 16. I am not ashamed of the Gospel of Iesus Christ. The Gospel is such a pure sure Rule and offereth us such glorious Hopes that we should be ready to profess it without being ashamed of it So he bids Timothy 2 Tim. 1. 11. Be not ashamed of the testimony of the Lord nor of me his prisoner neither of the Profession nor of our Companions in the Profession when they are under the greatest disgrace So again 1 Pet. 4. 16. If any man suffer as a Christian let him not be ashamed but glorifie God in this behalf It is matter of Thanksgiving not of shame David is an Instance when Michol scoffed at him I will yet be more vile 2 Sam. 6. 22. It is an honour to be dishonoured for Christ. The Primitive Christians when the Heathens reproched them Art thou not ashamed to believe in him that was crucified The Answer was I am ashamed to believe in him that committed Adultery meaning the Heathen Iupiter Affliction is no disgrace but Sin is But what danger is there of being ashamed of the Gospel since Christianity is in fashion Answ. 1. Sometimes the Simplicity of the Gospel is contemned by the Wits of the World and therefore they either muster up the Oppositions of Science falsly so called or else droll upon Religion and make it the common Jest and By-word 2. The stricter Profession of the Ways of God is under reproch Though the nominal Christian and the serious Christian have the same Bible and believe the same Creed and are baptized into one and the same Profession yet those that are false to their Religion will hate and scorn those that are true to it and among the carnal it will be matter of reproch to be serious and diligent Now though a gracious Heart can be vile for God yet others are afraid they shall be marked and accounted Precise or Puritans and so by resisting an imaginary Shame they fall into an eternal Reproch 3. It may be the strict sort of Christians are the poorer sort and though they be precious in the eyes of God yet they are despised by Men Iohn 7. 49. This people that knoweth not the law are accursed Have any of the Pharisees believed in him any People of Quality They shall be accounted People of no Port and Breeding if they are strictly Christian. Quantus in Christiano populo honor Christi est ubi Religio ignobilem facit coguntur esse viles ne mali videantur Religion is too mean a thing for Persons of Quality of their Rank Thus with many God's Image is made a scorn and the Devil's Image had in honour and serious Godliness is made a By-word Now to fortifie you against being ashamed of God and his Ways take these Considerations 1. The short continuance of this Worlds Glory Within a while we shall be levelled with the lowest and our Dust mixed with common Earth And shall we love the praise of Men more than the praise of God This corruptible Flesh must turn into a loathsom rottenness though now it looketh high and sets forth it self and would be brave and Lordly but the spirit must return to God that gave it to be commanded into unseen and unknown Regions 1 Pet. 1. 21. All flesh is grass and the glory of man as the flower of grass 2. God is the Fountain of Honour all Things and Persons receive an Honour by having relation to him Iames 2. 1. Have not the faith of our Lord Iesus Christ the Lord of glory in respect of persons Services mean in themselves are accounted honourable with respect to Princes The Reproch of Christ is enough to weigh down all the Honours in the World Heb. 11. 26. Esteeming the reproch of Christ greater riches than the treasures of Egypt 3. If your hearts be sincere with God you will not be ashamed of his Ways For Wisdom is justified of her children In Luke it is All her children Luke 7. 35. They that have a Faith which is the fruit of Conviction onely may be ashamed Iohn 12. 42 43. Among the rulers also many believed on him but because of the Pharisees they did not confess him lest they should be put out of the Synagogue for they loved the praise of men more than the praise of God But that Faith which is the fruit of Conversion will make us courageous in God's Cause
his mouth and walk in the way that is pointed out by his Word and Spirit you shall have enough to direct you in all your ways 2. It doth warn us of all our dangers It doth not only in the general call upon us to watch Mat. 13. 37. and walk circumspectly Eph. 5. 15. but it discovers all those deceits particularly whereby we may be surprized diverted and turned out of the way There are snares in Prosperity snares in Adversity Temptations you meet with in praying trading eating drinking in your publick undertakings and in your private converse it shews your danger in all your ways before you feel the smart of them therefore give up your selves to God's direction reading hearing meditating believing and practising read hear it often then the deceits of Satan will be laid open and the snares of your own hearts Christians an exact Rule is of little use if you do not consult it Gal. 6. 16. Peace and mercy be upon all them that walk according to this Rule That order their conversations exactly the word signifies that try their work as a Carpenter doth by his square they examine their actions by the Word of God what they are now a doing therefore consult with it often then meditate of it ponder it seriously 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things If we would have understanding by the Word there must be consideration Man hath a discursive faculty to debate things with himself Why this is my duty what would become of me if I slep out of God's way here 's danger and a snare What if I should run into it now it is laid before me And then believe it surely Heb. 4. 2. The Word profited not not being mixed with faith in them that heard it Believe God upon his Word without making tryal You hear much of living by sense and by saith living by faith is when we bear up upon the bare Word of God and encourage our selves in the Lord but living by sense is a trying whether it be so or no as they that will not believe Hell shall feel Hell and they that will not believe the Word of God shall smart for it Heb 11. 7. Noah being warned of God of things not seen as yet moved with fear prepared an Ark. It may be there were no preparations to the accomplishment of the Curse and Judgment the Word threatned it 's a thing not seen yet he prepared an Ark. When a man is walking in an unjust course all things prosper for awhile the misery the Word threatens is unseen Ay but if you would grow wiser by the Word than men can by Experience you must look to the end of things Psal. 73. 17. I went into the sanctuary of God then understood I their end And then practise it diligently A young Practiser hath more understanding than an ancient Notionallist Psal. 111. 10. A good understanding have all they that do his commandments It is not they that are able to speak of things and savor what the Word requires but they that do what they hear and discourse of Gregory saith We know no more than we practise and we practise as we know these two always go together The Word doth us no good unless there be a ready obedience therefore this is wisdom when we give up our selves to God's direction whatever it cost us in the world Doct. 2. That young ones may have many times more of this wisdom than those that are ancient Divers instances there are Ioseph was very young sold into Egypt about 17 years of age and when he was in Egypt Psal. 105. 22. He taught his Senators wisdom speaking of the Senators of Egypt With how much modesty did he carry himself when his Mistriss laid that snare Isaac was young and permitted himself to be offered to God as a Sacrifice Samuel was wise betimes 1 Sam. 2. 26. It is said The child Samuel grew on and was in favor both with the Lord and also with men From his Infancy he was dedicated to God and God gives him wisdom to walk so that he was in favor with God and men yea God reveals himself to Samuel when he did not to Eli. David when he was but 15 years of age fought with the Lion and Bear and somewhile after that with Goliah when he was a ruddy youth Iosiah when he was but eight years old administred the Kingdom before he was twelve sets upon serious Reformation Ieremiah was sanctified from the womb Ier. 1. 5. And Iohn the Baptist leapt in his Mother's womb Luke 1. 35. In the 32d of Iâ—…b the Ancients Iob's Friends are spoken of pleading their Cause wise young Elihu brings wiser words and better arguments than those that came to comfort Iob. Solomon asked wisdom of God when he was young Daniel and his Companions those four children as they are called Dan. 1. 17 18. it is said The Lord filled them with wisdom above all the ancient Chaldeans And Timothy the Apostle speaks of his youth and bids him flee youthful lusts he was young yet very knowing and set over the Church of God Our Lord Iesus at 12 years old puzled the Doctors In Ecclesiastical Stories we read of one at 15 years of age dyed with great constancy for Religion in the midst of sundry tortures Ignatius pleads the cause of the Bishop when he was but a very youth but a man powerful in doctrine and of great wisdom and therefore he saith He would have them not look to his appearing youth but to the age of his mind to his wisdom before God And he saith There are many that have nothing to shew for their age but wrinckles and gray hairs So there are many young ones in whom there is an excellent spirit and in all Ages there are instances given of youth of whom it may be said That they are wise beyond their years For the Reasons why many times young ones may have more wisdom than those that are aged God doth so 1. That he might shew the freedom and sovereignty of his grace He is not bound to years nor to the ordinary course of nature but can work according to his own pleasure and give a greater measure of knowledge and understanding to those that are young and otherwise green than he will to those that are of great age and more experience in the world You have this reason rendred Iob 32. 7 8 9. I said days should speak and multitude of years should teach wisdom There 's the ordinary course But there is a spirit in man and the inspiration of the Almighty giveth them understanding Great men are not always wise neither do the aged understand judgment Though all men have reason and a spirit yet the Spirit of God is a wind that blows where he lists Those that exceed others in time may come behind them in grace He gives a greater measure many times of grace and knowledge to shew his
keeping their Fathers command Ier. 35. Set pots before them c. no our Father hath forbidden us to drink wine Their Fathers were dead but ours is living will you that are sons renounce God and side with the Devils party and commit sin you to whom the Father hath shewed such love that you should be called his children Then 't is a wrong to Iesus Christ to his Merit to his Example To his Merit Christ came to take away sin and will you bind those cords the faster which Christ came to loosen Then you go about to defeat the purpose of his death and put your Redeemer to shame You seek to make void the great end for which Christ came which was to dissolve sin And besides you disparage the worth of the price he paid down you make the blood of Christ a cheap thing when you despise grace and holiness you make nothing of that which cost him so dear you lessen the greatness of his sufferings And it is a wrong to his Pattern You should be pure as Christ is pure 1 Joh. 1. 3. and v. 5. be righteous as he is righteous You should discover what a holy person Christ was by a conformity to him in your conversation Now will you dishonour him What a strange Christ will you hold forth to the world when his Name is upon you will you give way to sin and folly And it is a wrong to God the Spirit a grief to him His great and first work was to wash us from sin Tit. 3. 5. You forget that such a work was past upon your hearts and that you have been purged from your old sins when you return to them again 2 Pet. 1. 9. and his constant residence in the heart is to check the lusts of the flesh to prevent the actings of sin If ye through the Spirit mortifie the deeds of the body ye shall live Rom. 8. 13. therefore you go about to make void his personal operation Thus 't is a wrong to God 2. By an argument drawn from our selves it is very unsuitable to you We profess our selves to be regenerate and born of God 1 Joh. 3. 9. He that is born of God cannot sin It is not only contrary to thy duty but to thy nature as thou art a new creature It were monstrous for the egg of one creature to bring forth a brood of another kind for a Crow or a Kite to come from the Egg of a Hen It is as unnatural a production for a new-creature to sin therefore you that are born of God it is very uncomely and unsuitable Do not dishonour your high birth 3. Consider the nature of Sin if you give way to it it will encroach further Sins steal into the Throne insensibly and being habituated in us by long custom we cannot easily shake off the yoke or redeem our selves from their tyranny They go on from little to little and get strength by multiplied acts Therefore we should be very careful to avoid all sin The second part of the Caution is Beware of gross sins committed against light and conscience When we are tempted to sin say with Ioseph Gen. 39. 9. How can I do this wickedness and sin against God The more of deliberation and will there is in any action the sin is the fouler Consider foul sins are a blot that will stick long by us See 1 King 15. 5. it is said David walked in all the ways of the Lord and turned not aside from any thing that he commanded him all the days of his life save only in the matter of Uriah the Hittite Why there were many other things wherein David failed you read of his diffidence and distrust in God I shall one day perish by the hand of Saul We read of his dissimulation and feigning himself mad in the company of the Philistines We read of his injustice to Mephibosheth his fond affection to Absolom his indulgence to Amnon we read of his numbering the people which cost the lives of thousands all on a sudden all these are great failings but these are not taken notice of but the matter of Uriah left a scar and blot that was not easily washt off Thirdly Bewarē of continuance in sin How may we continue in sin In what sense Three things I shall take notice of in sin culpa reatus macula there 's the fault the guilt the blot and then we continue in sin when the fault the guilt or blot is continued upon us 1. The fault is continued when the acts of it are repeated when we fall into the same sin again and again Relapses are very dangerous as a bone often broken in the same place you are in danger of this before the breach be well made up between God and you as Lot doubling his Incest to venture once and again is very dangerous 2. The guilt doth continue upon a man till serious and solemn repentance till we sue out our pardon in the name of Christ. Though a man should forbear the act never commit it more yet unless he retracts it by a serious remorse and humbleth himself before God and sueth out his pardon in a repenting way the guilt continues If we confess he speaks to believers then sin is forgiven not otherwise 3. There 's the macula the blot by which the School-men understand an inclination to sin again the evil influence of the sin continueth until we use serious endeavours to mortifie the root of it When we have been foiled by any lust that lust must be more mortified For instance Ionah he repented for forsaking his call when he was cast into the Whale's belly but the sin broke out again because he did not mortifie the root what was that his pride So that it is not enough to bewail the sin but we must launce the sore and discover the root and core of it before all will be well A man may repent of the eruption of sin the former act but the inclination to sin again is not taken off Iudges 16. 2. Sampson loves a woman of Gaza and she had betray'd him but by carrying away the Gates of the City he saves his life possibly upon that experience he might repent of his folly and inordinate love to that woman I but the root remains therefore he falls in love with another woman with Delilah Therefore if you would do what is your duty you must look to the fault that that be not renewed the guilt that that be not continued by omission of repentance and that the blot also do not remain upon you by not searching to the root of the distemper the cause of that sin by which we have been foiled So much for the first part of the Text They do no iniquity The Second note is They walk in his ways This is the positive part not only avoiding of sin but practice of holiness is implyed Observe Doct. 2. It is not enough only to avoid evil but we must do good
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
them out of his presence they become the scorn of Saints and Angels Dan. 12. 2. And many of them that sleep in the dust shall arise some to everlasting life and some to shame and everlasting contempt But now the godly are bold and confident Psal. 1. 5. The ungodly shall not stand in the judgment nor sinners in the congregation of the righteous But the godly shall lift up their head with joy and rejoicing Now the Reasons of this Where sin is not allowed there is a threefold comfort 1. Justification 1 Joh. 1. 7. But if we walk in the light as he is in the light we have fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin It is an evidence that giveth us the comfort He hath failings but they are blotted out for Christs sake 2. It is an evidence of sanctification that a work of grace hath passed upon us 2 Cor. 1. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world and more abundantly to you ward Heb. 13. 18. We trust that we have a good conscience willing in all things to live honestly An universal purpose and an unfeigned respect hath the full room of an evidence 3. A pledg of glory to ensue Rom. 5. 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us Use. It informeth us by the rule of Contraries That we deceive our selves if we look for any thing from sin but shame Rom. 6. 21. For the wages of sin is death Sin and shame entred into the world together How were Adam and Eve confounded after the fall Sin is odious to God it grieveth the Spirit but the person that committeth it shall be filled with shame In the greatest privacy sin bringeth shame Men are not solitary when they are by themselves there is an eye and ear which seeth and observeth them there is a law in our hearts which upbraids our sins to us as soon as we have committed them a secret bosom-witness 2. It informeth us what hard hearts they have that have respect to no commandments yet are not ashamed They have outgrown all feelings of conscience and so glory in their shame Phil. 3. 19. Whose end is destruction whose God is their belly and whose glory is in their shame who mind earthly things Erubuit salva res est By how much less they are ashamed now the more they shall be their shamelesness will encrease their shame Jer. 3. 3. Thou hadst a whores forehead thou refusedst to be ashamed The Conscience of a sinner is like a Clock dull calm and at rest when the weights are down but wound up it 's full of motion 3. Here is caution to Gods children The less respect you have to the Commandments the more shame will you have in your selves Partiality in obedience breaketh your confidence and over-clouds your peace Therefore that we may not blemish our profession let us walk more exactly So shall we not be ashamed when we have respect to all Gods Commandments SERMON VIII PSAL. CXIX 7. I will praise thee with uprightness of heart when I shall have learned thy righteous judgments IN this Verse David expresseth his esteem of the Word by telling what he would give for the knowledg and practice of it As we use to tell a man how thankful we would be if he would do thus and thus for us So Lord if thou wilt give me to learn thy righteous judgments then I will praise thee c. His promise of praise manifesteth his esteem which should affect our stupid hearts The Canon is now larger and the mysteries of the Word are more clearly unfolded If the Saints of God were so taken with it before when there were so scanty and dark representations in comparison of what is now O what honour and praise do we now owe to God! In this Verse observe 1. The Title that is given to the Word Thy righteous judgments 2. His Act of Duty about it or the benefit which he desireth sound erudition When I shall have learned 3. The fruit of this benefit obtained Then will I praise thee 4. The manner of performing this duty With uprightness of heart First The Title that is given to the Word Thy righteous judgments or as it is in the Margent the judgments of thy righteousness Hence observe Doct. Gods precepts are and are so accounted of by his people as righteous judgments or judgments of righteousness There are two Terms to be Explained 1. What is meant by judgments 2. By righteousness For the First Righteousness is sometimes put alone for the Word and so also Judgments as we shall find in this Psalm but here both are put together to increase the signification The precepts of the Word are called judgments for two Reasons 1. Because they are the Judicial sentence of God concerning our state and actions 2. Because of the suitable execution that is to follow First They are the Judicial sentence of God concerning our state and actions The judicial sentence that is they are the Decrees of the Almighty Law-giver given forth with an authority uncontroulable A man may appeal from the sentence of men but this is judgment this is as certain as if he were executed presently There is injustice and oppression many times in the Courts of men but there 's a higher than the highest regards it and there be higher than they Eccles. 5. 8. There may be another Tribunal to which we may appeal from the unjust sentences of men but there is no appeal from God for there is no higher Judicature Paschalis a Minister of the Albigenses when he was burnt at Rome cited the Pope and his Cardinals before the Tribunal of the Lamb. When we are wronged and opprest here we may cite them before the Tribunal of God and Christ but who can appeal from the Tribunal of Christ himself And then this sentence is concerning our state and actions 1 Our State whether it be good or evil The word sentenceth you now for instance If a man be in a carnal state Joh. 3. 18. He that believeth not is condemned already How condemned already In the sentence of the Law so he is gone and lost Every unbeliever such as all are by nature is condemned already having only the slender thread of a frail life between him and the execution of it The sentence of the Law standeth in force against him since he will not come to Christ to get it repeal'd This sentence standeth in force against all Heathens which never heard of Christ and are condemned already by the Law But now Christians or those that take up such a profession and have heard of the Gospel on them it is confirmed by a new sentence since they will not fly
to the sutableness and proportion which it carrieth to our necessities and desires The Cock in the Fable preferred a Barley-corn before a Jewel the Barley-corn is more sutable to its natural appetite So believers have not the spirit of the world but the spirit which is of God 2 Cor. 2. 12. therefore the way of Gods Testimonies is more sutable and proportionable to that nature which they have Their wealth and worldly things they indeed sute with the sensitive nature but that is kept under therefore the prevalent inclination is to the word more than to the world 2. There is nothing in the enjoyment of worldly things but they have it more amply in the exactest and sincerest way of enjoyment by the word and walking in the way of its precepts Satans baits whereby he leads men to sin are Pleasure and Profit when bonum honestum the good of Honesty and Duty is declined there remains nothing but bonum utile and jucundum the good of Pleasure and Profit If we be moved with these things it is good to look there where we may have them at the highest rate and in the most sincere manner Now it is the word of God believed and obeyed which yieldeth us the greatest profit and the greatest You have both in one Verse Psal. 19. 10. More to be desired are they than gold yea than much fine gold sweeter also than the honey and the honey-comb Because of the Profit it is compared to Gold and because of the Sweetness and Pleasure we have by it 't is compared to Honey 1. The word of God will truly enrich a man and make us happy The difference between Gods people and others doth not lye in this that the one seeketh after Riches the other not they both seek to enrich themselves only the one seeketh after false and the other true riches as they are called Luk. 16. 11. and so differ from one another as we and the Indians do who reckon their wealth by their Wampenpeage or shells of fishes as we do ours by Gold and Silver the one hath little worth but what their Fancies put upon it the other hath a value in nature or to speak in a more home comparison Counters glass Beads and painted Toys please Children more than Jewels and things of greater price yea than Land of Inheritance or whatever when we come to mans estate we value and is of use to us for the supply of present necessities So worldly men preferring their kind of wealth before holiness and the influences of Grace they do but cry up Bawbles before Jewels To evidence this and that we may beat the world with their own notions and so the better defeat the temptation let us consider what is the true Riches 1. What is indeed true Riches 2. Why these are the true Riches I. What is indeed Riches 1. Gracious Experiences or Testimonies of the Favour of God He is a rich man indeed that hath many of these So it is said Rom. 10. 12. God is rich to all that call upon him it is meant actively not passively it only noteth that God doth give out plentiful experiences of his grace 2. Knowledge Let the word of God dwell in you richly in all wisdom Col. 3. 16. And the Apostle mentions the riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ Col. 2. 2. this is a treasure indeed that cannot be valued and he is a very poor soul that wants it 3. Faith Jam 2. 5. Hath not God chosen the poor of this world rich in faith He is a rich man that is emptied of himself that he may be filled with God 4. Good works 1 Tim. 6. 10. Charge them that are rich in this world that they be not high-minded c. but rich in good works Oh miserable man that hath nothing to reckon upon but his Money and his Bags so much by the year and makes it all his business to live plentifully in the world laying up nothing for Heaven and is not rich in gracious Experiences Knowledg Faith and Good works which are a Christians Riches II. Why are these the true Riches 1. That is true Riches which maketh the man more valuable which gives an intrinsick worth to him which Wealth doth not that is without us we would not judg of an Horse by the richness of his Saddle and the gawdiness of his Trappings and is man a reasonable creature to be esteemed by his Moneys and Lands or by his Graces and Moral perfections 2. That is Riches which puts an esteem upon us in the eyes of God and the holy Angels who are best able to judg One barbarous Indian may esteem another the more he hath of his shells and trisles but you would count him never the richer that should bring home a whole Ships lading of these things Luk. 12. 20. Such a fool is he that heapeth up treasure to himself and is not rich towards God that hath not of that sort of Riches which God esteemeth We are bound for a Countrey where Riches are of no value Grace only goeth currant in the other world 3. That is Riches which steads us in our greatest extremities When we come to dye the Riches of this world prove false comforts for they forsake a man when he hath most need of comfort In the hour of death when the poor shiftless naked soul is stripped of all and we can carry away nothing in our hands Grace lyeth near the heart to comfort us 'T is said by a voice from Heaven of those that dye in the Lord their works follow them their wealth doth not Our Graces continue with us to all Eternity 4. That is the true Riches which will supply all our necessities and bear our expences to Heaven Wealth doth not this but Grace Mar. 6. 33. Seek ye first the kingdom of God and the righteousness thereof and all these things shall be added 1 Tim. 4. 8. Godliness is profitable unto all things having the promise of the life that now is and of that which is to come Heaven and earth are laid at the feet of Godliness 5. That is true Riches which will give us a title to the best Inheritance The word of God is able to inrich a man more than all the Riches of the World because it is able to bring a man to an everlasting Kingdom All this is spoken because there is an evil desire that possesseth the whole world they are vehemently carried after riches and as they are encreased so are they delighted but saith David My delight is to encrease in knowledg and grace if I get more life more victory over lusts more readiness for Gods service this comforts me to the heart Now how do you measure your thriving by worldly or spiritual encrease 2. Here is the true delight Spiritual delight in spiritual objects far exceedeth all the joy that we can take in worldly
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.
a step-mother yet you remember you have a better home From whence do you fetch your supports in any cross Doth this comfort you in the midst of the molestations of the World They do not know your birth your breeding your hopes nor your expectations Strangers may be abused in a foreign place when we come home this will be forgotten The Saints walk up and down like a Prince that travels abroad in disguise though he be slighted abused he doth not appear what he shall be You have a glorious inheritance reserved for you this is your Cordial and the reviving of your souls and that which doth your heart good to think of and so you can be contented to suffer loss and inconveniences upon these hopes The discourse between Modestus a Governour under Valens and Basil in Nazianzen his twentieth Oration is very notable I shall only transcribe what is exactly to the purpose in hand When he threatned him with banishment I know no banishment saith he who know no abiding-place here in the world I do not count this place mine nor can I say the other is not mine rather all is Gods whose stranger and pilgrim I am This was that which supported him in the midst of those threatnings Therefore from whence do you fetch your support 5. If Religion be kept up in heigth and majesty the World will count you strangers they will stand wondering at your conversation 1 Pet. 4. 4. Men gaze upon those that come hither in a foreign habit that do not conform to the fashions of the countrey and so a child of God is wondred at that walks in a counter-motion to the studies and practices of other men as one that is not conformed to the world Rom. 12. 2. What do you discover of the spirit of your Countrey so as to convince others Thus much by way of enquiry namely Whether we are strangers yea or no USE 2. Behave your selves as strangers here upon earth 1. Avoid fleshly lusts 1 Pet. 2. 11. these cloud the eye and besot the heart and make us altogether for a present good they weaken our desires of heaven 't is the Apostles argument As strangers and pilgrims abstain from fleshly lusts The flesh-pots of Egypt made Israel to despise Canaan and so this is that which will take off our hearts from things to come from the inheritance of the Saints in light and from that blessed estate God hath promised 2. Grasp not at too much of the World but what comes with a fair Providence upon honest endeavours accept with thanks 1 Tim. 6. 9. They that will be rich fall into temptation and a snare c. The Devil hath you upon the hip when you make that your business and scope not he that is but will be rich that fixes that as his scope Then the heart is filled with sins and the head with cares 3. If an Estate comes in slowly remember a little will serve our turns to heaven more would be but a burden and snare Those that have their portion here most of Worldly things what do they get by it a little belly-cheer Psal. 17. 14. and they leave the rest to their babes Dainty cheer is no great matter and to leave our posterity great is but to leave them in a snare Children are under a Providence and a Covenant as well as we and it is blasphemous to think we can provide for them better than God 4. If God give abundance rest not in them with a carnal complacency Psal. 62. 10. If riches encrease set not your heart on them Suffer not thy heart to rejoyce in them as your only portion so as to grow proud of them so as to count them your good things Luke 16. 25. you that are strangers have better things to mind 5. Keep up a warm respect to your everlasting home It is not enough to despise the world but you must look after a better Countrey Many of a slight temper may despise Worldly Profits their Corruptions do not run out that way Heb. 13. 14. We have here no abiding city but we seek one to come Desires thoughts and groans these are the harbingers of the soul that we send into the Land of Promise By this means we tell God that we would be at home 6. Enjoy as much of Heaven as you can in your Pilgrimage in Ordinances in the first-fruits of the Spirit in communion with Saints Grace is but young-Glory and joy in the Holy Ghost is the Suburbs of Heaven and therefore you should get somewhat of your Countrey before you come at it As the Winds do carry the Odors and sweet-smells of Arabia into the neighbouring-provinces so by the breathings of the Holy Ghost upon our hearts do we get a smell of the upper Paradise it is in some measure begun in us before we can get thither and therefore enjoy as much of Heaven as possibly you can in the time of your pilgrimage We have our taste here it is begun in union with Christ and in the work of grace upon the heart And in Ordinances Prayer brings us to the throne of grace it gives us an entrance into Gods presence Heb. 10. 19. the Apostle calls it a boldness to enter into the holiest by the blood of Iesus A Christian enters heaven while he is here in the world In the word preached Heaven is brought down to us The Gospel is call'd the Kingdom of Heaven And by reading we do as it were converse with the Saints departed that writ what we read Meditation it brings us into the company of God it puts our heads above the clouds amongst the midst of blessed spirits there as if we saw Jesus Christ upon the throne and his Saints triumphing about him Communion of Saints it is Heaven begun therefore you that are strangers should much delight there A man that is abroad would be glad to meet with his own Countrey-men we should be glad of company to go with us to Heaven these are to be our companions for evermore therefore we should converse with them here II. I proceed to the latter clause Hide not thy commandment from me Here 's his Request To make short work of it I shall endeavour to make out the connexion and sense of these words in these Propositions 1. Every man here upon earth especially a godly man is but a stranger and passenger Every man is so in point of condition he must go hence and quit all his enjoyments in the world wicked men whether they will or no but a godly man is so in affection and cannot be satisfied with his present state This I have insisted upon 2. It concerns him that is a stranger to look after a better and more durable state Every man should do so He that lives here for a while is concerned his greatest care should be for that place where he lives longest therefore Eternity should be his scope A godly man will do so Those whose hearts are not set
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
storm more and so lose that which they are so confident of keeping by their negligence and carelesness their spiritual comfort is gone And there 's another mischief the loss is more heavy because it was never thought of And therefore in preparation of heart we should be ready to lose our inward comforts as well as Estates and outward conveniences In Heaven alone we have continual day without cloudings or night but here there will be changes USE 3. Let us not judg of our condition if this should be our case that is if we should lye under pressing troubles such as do even break our spirits This was the case of the Son of God his soul was troubled and he knew not what to say Joh. 12. 30. My soul is troubled what shall I say And many of his choicest servants have been sorely exercised Heman an heir of Heaven and yet compassed about with the pains of hell Iob not only spoil'd of all his goods but for a time shut out from the comforts of God's Spirit Our business in such a case is not to examine and judg but to trust Neither to determine of our condition one side or other but to stay our hearts upon God and so to make use of offers and inviting promises when we cannot make use of conditional and assuring promises So Isa. 50. 10. He that walketh in darkness and seeth no light is directed let him trust in the name of the Lord. That 's our business in such a case of deep distress to make a new title rather than dispute the old one and stay our hearts on God's mercy Thus much concerning David's case which because it often comes under consideration in this Psalm I would pass over more briefly II. I come from David's Case to his Petition or Request to God Strengthen thou me according to thy word Where you have 1. The Request it self 2. An Argument to enforce it First The Request it self Strengthen me that 's the benefit asked Doct. 1. Observe this in the general He doth but now and then drop out a request for temporal safety but all along his main desire is for grace and for support rather than deliverance The children of God the main thing that their hearts run upon is sustentation and spiritual support rather than outward deliverance Psal. 138. 3. I called upon the Lord and he heard me and strengthned me with strength in my soul. Mark David judgeth that to be an audience to be a hearing of prayer though he had not deliverance yet he had experience of inward comfort that was it which supported him The children of God value themselves by the inward man rather than the outward What David here prays for himself Paul prays for others Eph. 3. 16. That he would grant you according to the riches of his glory to be strengthned with might by his spirit in the inner man Yea they are contented with the decays of the outward man so that the inward man may encrease in strength 2 Cor. 4. 16. Though our outward man perish yet the inward man is renewed day by day The outward man in Paul's dialect is the body with the conveniencies and all the appurtenances thereof as Health Beauty Strength Wealth all this is the outward man Now this is not a Christian's desire to encrease in the world or to make a fair shew in the flesh no but his heart is set upon this to grow stronger in the Spirit that the soul as furnished with the graces of the Spirit may thrive this is the inner man To insist upon this a little 1. It is the inward man that is esteemed with God and therefore that 's it the Saints mainly look after God doth not look upon men according to their outward condition pomp and appearances in the world but according to the inward endowments of the heart 1 Sam. 16. 7. Mans eye is upon the outward appearance but God regards the heart and the hidden man of the heart that is said to be an ornament of great price with God 1 Pet. 3. 4. Intellectual beauty is that which is esteemed in heaven and Spiritual wealth is only currant in the other world Poor creatures that are led by sense they esteem one another by these outward things but God esteems men by grace by the soul how that is cherished and strengthened and though we are otherwise never so well accomplished we are hated if we have not his Image stampt upon us 2. The everlasting welfare of the whole person depends upon the flourishing of the inward man when we come to put off the upper garment of the flesh the poor soul will be destitute naked and harbourless if we have made no provision for it 2 Cor. 5. 3. and then both body and soul are undone for ever when the soul is to be thrown out of doors whither will it go if it hath not an eternal building in heaven to receive it The soul is the man the body follows the state of the soul but the soul doth not follow the state of the body The life of God which he doth begin in the soul does in time renew and perfect the body too The Apostle saith Rom. 6. 11. The spirit that now dwelleth in us will raise up our mortal bodies But now those that seek to preserve the outward man with the neglect of the inner in time ruine both body and soul. Well then here 's their care 3. The loss of the outward man may be recompenced and made up by the strength of grace that is put into the inner man but the loss of the inner man cannot be made up by the perfections of the outward man A man that is afflicted in his outward estate God makes it up in grace if he makes him rich in faith in the experiences of his favour the loss is made up and supplied more abundantly and the children of God can comfort themselves in this that their inward man is strengthened and renewed day by day 2 Cor. 4. 16. So that a man may be happy not withstanding breaches made upon the outward man But when there 's a wounded spirit and God breaks into the inward man then what good will riches estate and all these things do they are as unsavoury things as the white of an egg 4. The outward man may fit us for converse with men but the inward man with God We need bodies and Organs of speech and reason and present supplies which fit us to converse with men but we converse with God by thoughts and by grace and by the perfections of the inward man this fits us for communion with him 5. The life and strength of the inward man is a more noble thing than the strength of the outward man or the bodily life for it draws nearer to the life of God as the life and strength of the body draws nearer to the life pleasure and happiness of a beast By the bodily life we eat drink labour sleep
Here 's 1. The sin deprecated Remove from me the way of Lying 2. The good supplicated and asked Grant me thy Law graciously In the first clause you have his Malady David had been inticed to a course of lying In the second we have his Remedy and that 's the Law of God First let me speak of the evil deprecated there Observe 1. The Object The way of lying 2. Gods act about it Remove from me c. First for the Object The way of lying It is by some taken generally by others more particularly 1. For those that expound it more generally they are not all of a mind Some think the way of lying is meant Corruption of Doctrine others of Worship others apply it to disorders of conversation some take it for Error of Doctrine false opinions concerning God and his Worship which are called lying and so opposed to the way of truth spoken of in the next verse I have chosen the way of truth Heresie and false Doctrine is called a lye Ezek. 13. 22. Their diviners speak lies So John 2. 21. A lye is not of the truth and the word used The way of lying is elsewhere rendred a false way v. 104. and 128. there is the same expression Now this he desires to be removed from him because it sticks as close to us as our skin Error is very natural to us and man doth exceedingly please himself with the figments of his own brain All practical Errors in the world are but man's natural thoughts cryed up into a voluble opinion because backed with defences of Wit and Parts and secular Interests and other advantages they are but our secret and privy thoughts which have gotten the reputation of an opinion in the world for we speak lyes from the womb even in this sense we suck in erronious principles with our milk Nature carrieth us to wrong thoughts of God and the ways of God and out of levity and inconstancy of spirit we are apt to be carried about with every wind of Doctrine by the sleight of men Now to this sense the latter clause will well agree Keep me from a way of lying that is keep me from falling into error and mistakes about Religion for he begs that the law may be granted to him or a certain stated rule without which all things are liable to deceit and imposture And according to this sense Austin beggeth that he may neither be deceived in the Scriptures nor deceive out of them Nec fallar in iis nec fallam ex iis let me never be mistaken my self nor cause others to mistake Again By a way of lying some understand false worship for an Idol is a lye Isa. 44. 20. Is there not a lye in his right hand meaning an Idol By others a course of sinning for a way of sinning is a way of lying for it deceives us with a conceit of happiness which we shall never enjoy therefore Eph. 4. 22. Put off the old man which is corrupt according to the deceitful lusts Lusts are called deceitful because they promise what they never perform they flatter us not only with hopes of impunity but much imaginary comfort and satisfaction O but it 's a lye Satan deceived our first Parents pretending to shew them a way of Immortality whereas that brought death to the world Most go this way Remove from me the way of lying that is the way of sin and the rather because the Septuagint translation read it thus Remove from me the way of Iniquity and Chrysostom in his gloss He means Every evil deed should be removed from him or it proves a lye in regard of all those flatterings and blandishments by which it enticeth the soul. Nay there 's a parallel place seems to make good this sense Prov. 30. 8. When Agur prays against sin Remove from me vanity and lies meaning a course of sin Thus it is taken more generally 2. Those that take it more particularly for the sin of lying or speaking falsly in commerce they again differ Some take it passively keep me from frauds or deceits of other men because it seems to be a hard thing to ascribe a way of lying to a child of God therefore they rather take it passively But this is to fear where no fear is But David begs that he might be kept from a way of lying that it might not settle into a way that 's his meaning Therefore I rather take it actively that he might not run into a false and fallacious course of dealing with others Now why would David have this way of lying removed from him Three Reasons 1. Because of the inclination of his corrupt nature We had most need pray to be kept from gross sins as Psal. 19. 13. Keep back thy servant also from presumptuous sins We need not only pray against lesser sins or spiritual wickednesses but from gross sins carried on presumptuously against the light of Conscience So Col. 3. 5. Mortifie your earthly members c. What members doth he speak of not worldliness and unbelief only but he speaks of adultery uncleanness inordinate affections and the like and the Children of God if they do not deal with God for grace against their gross sins they will soon know to their costs Jesus Christ warned his own disciples those that were trained up in his School those that were to go abroad and deliver his Gospel to the world Luke 21. 34. Take heed lest your hearts be overcharged with surfeiting and drunkenness c. A candle newly blown out easily sucks light and flame again and we that are newly taken out of the dominion of sin into a state of grace may suck light and flame again therefore we had need pray against gross sins 2. Because he had been tripping and guilty in this kind In the story of David you may trace too much of this way and vein of lying as his feigning to Abimeleck the Priest 1 Sam. 25. 8. and to Achish 2 Sam. 27. 8. compar'd with vers 10. his perswading Ionathan to tell his Father he was gone about such a business Now this we may learn when we are foiled by any sin we should take heed lest we settle into a way and course of sin for in every sin as there is culpa the fault or the transgression of the Law and reatus the guilt or obligation to punishment so there is macula the blot an inclination to sin again in like manner as a brand once on fire is more apt to take fire again By every act of sin the Law of God is lessened our carnal inclination is increased therefore we had need be earnest with God Lord keep me from a way of lying 3. Man is strongly inclined to lying it sticks close to our nature so that God must remove it from us as more fully afterwards Thus for the Object a way of lying Secondly Gods Act about it Remove from me Sin is removed either in a way of Justification when the guilt of
doctrine Joh. 17. 17. Sanctifie them by thy truth thy word is truth Hereby we know the word of God is truth because it is so powerful to sanctification Psal. 119. 140. Thy word is very pure therefore thy servant loveth it All Religions endeavour some kind of excellency but now the holiness that is recommended in other Religions is a meer outside holiness in comparison of what Christianity calls for We have a strict Rule high Patterns blessed encouragement it promiseth a powerful Spirit even the Spirit of the holy God to work our heart to this holiness that is required The aim of that Religion is to remedy the disease introduced by the fall All other Religions do but make up a part of the disease and the Gospel is the only remedy and cure Therefore this is the way of truth you should chuse 3. That doctrine which provideth for peace of conscience and freedom from perplexing fears which are wont to haunt us by reason of Gods Justice and wrath for our former misdeeds that doctrine hath the true effect of a Religion Man easily apprehends himself as God's creature and being God's creature he is his subject bound to obey him and having exceedingly failed in his obedience as experience shews he is much haunted with fears and doubts Now that 's the Religion that in a kindly manner doth dispossess us of these dreads and fears and comes in upon the soul to deliver us from our bondage and those guilty fears which are so natural to us by reason of sin And therefore in a consultation about Religion if I were to chuse and had not by the grace of God been baptized into the Christian faith and had the advantage to look abroad and consider then I would bethink my self Where shall I find rest for my soul and from those fears which lye at the bottom of conscience and are easily stirr'd in us and sometimes are very raging there 's a fire smothering within and many times it is blown up into a flame Where shall I get remedy for these fears I rather pitch upon this because the Holy Ghost doth Ier. 6. 16. c. as if he had said If you will know what is the good way take that way where you may find rest for your souls not a false rest that 's easily disturbed not a carnal security but where you may find true solid peace that when you are most serious and mind your great errand and business you may comfort your selves and rejoyce in the God that made you In a false way of Religion there is no establishment of heart and sound peace Heb. 9. 9. They could not make him that did the service perfect as pertaining to the conscience That certainly is the true Religion which makes the worshipper perfect as to the conscience which gives him a well tempered peace in his soul not a sinful security but a holy solid peace that when he hath a great sense of his duty upon him yet he can comfortably wait upon God And you know our Lord himself useth this very motive to invite men Matt. 11. 29. Come unto me all ye that are weary and heavy-laden and I will give you rest That is take the Christian Religion that easie yoke upon you and you shall find rest for your souls The Lord Jesus is our peace and the ground of our peace but we never find rest until we come under his yoke Christians search where you will there is no serious answer to that grand question which is the great scruple of the fallen creature Mic. 6. 7. how to appease angry Justice And we are told of those Locusts who are seducing spirits which come out of the bottomless pit Rev. 9. they had stings in their tails their doctrine is not soundly comfortable to the conscience Among others this is designed by those Locusts that half Christianity which is taken up by the light-skirted people which reflect upon priviledges only therefore there are such scruples and intricate debates But some advantage there is and some progress they may make in the spiritual life that cry up them without duties but they never have sound peace upon their souls unless the Lord pardon their mistakes and doth sanctifie their reflections upon those spiritual and unseen priviledges so as to check their opposite desires and inclinations It is best to be setled in God's way by Justification and Sanctification There is a wound wherein no plaister will serve for the cure but the way the Gospel doth take Consider altogether Christs renewing and reconciling grace the whole Evangelical truth this Gospel which was founded in the blood of Christ his new Covenant and sealed with God's Authority and doth so fitly state duties and priviledges and lead a man by the one to the other This is that which will appease the Lord. There is no setling of the conscience without it and therefore whatever you would expect in a Religion here you find it in that blessed Religion which is recommended to us in the Gospel or new Covenant there is such holiness and true sense of the other world which breeds an excellency and choiceness of spirit in men Prop. 7. Of all Sects and sorts among Christians the Protestant Reformed Religion will be found to be the way of truth why because there 's the greatest sutableness to the great ends the greatest agreement and harmony with God's revelation which they profess to be their only rule I say as to God's Worship there is most simplicity without that Theatrical pomp which makes the Worship of God a dead thing and so most sutable to a spiritual being and conducible to spiritual ends to God who is a Spirit and who will be worshipped in spirit and truth for there God is our reward and to be served by faith love obedience trust prayers praises and a holy administration of the Word and Seals more sutable to the genius of the Scripture without the Pageantry of numerous idle Ceremonies like flourishes about a great letter which do rather hide Religion than any way discover it yea betray it to contempt and scorn to a considering man Besides the great design of this Religion is to draw men from earth to heaven by calling them to a serious profession of saving truth Popery is nothing but Christianity abused and is a doctrine suited to Policy and temporal ends and it is supported by worldly greatness And then as to Holiness which is the genuine product of a Religion the true genuine holiness is to be found or should be found according to their principles among Protestants and Reformed not external mortification but in purging the heart And here is the true peace of conscience while men are directed to look to Christ's reconciling and renewing grace and not to seek their acceptance in the merit of their own works and voluntary penance and satisfactions and many other doctrines which put the conscience upon the rack And then all this is submitted to be tried
Ignorance and defect of gifts for it is by knowledg all grace comes into the soul Col. 3. 16. Let the word of God dwell in you richly When the understanding is fraught with spiritual treasure when the word of God dwells in us richly then we have upon all occasions to help us we have at home a truth ready and can call it to mind either for suppressing of temptation or encouraging us to duty or for allaying of such a grief speaking comfort under such a cross otherwise we are lean dry and cannot act with that fulness of strength But 2. Another thing that straitens the heart is the love of present things So much as your hearts are enlarged to the flesh so much they are straitned to the spirit 2 Cor. 6. 13. as what the land loseth the sea gains By pleasures and by the cares of the world your hearts are straitned towards God they are overcharged Luk. 21. 34. 3. Sorrow and uncomfortable dejection of spirit through the fears of Gods wrath or by reason of desertion when we have a sense of his wrath and when we can find no effects of his grace God withdraws you have not your wonted influences your wonted answers of prayer Psal. 77. 4. I am so troubled that I cannot speak This locks up the heart and hinders it in the service of God that it cannot so freely come and pour out its soul. 4. Great sins work a shieness of God The faulty child blusheth and is loth to look his father in the face when he hath been doing some offence The Israelites after they had sinned in the matter of the Calf they stood afar off and worshipped every man in his Tent-door You lose your freedom by gross sins 1 Joh. 3. 21. If our hearts condemn us not then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have confidence towards God We may come into God's presence without a self-accusing and condemning conscience You have not this liberty and enlargedness of heart towards God when an accusing conscience pursues you When a man hath lost his peace and comfort he cannot come and tell God all his mind his temptations straits doubts fears 5. Unbelief that 's a cause of straitning when it represents God under an ill notion as terrible Lam. 3. 10. He was unto me as a Bear lying in wait and as a Lyon in secret places Isa. 38. 13. I reckoned till morning that as a lyon so will he break all my bones from day even to night wilt thou make an end of me It fills us with misconceits of God as if he were terrible When one came tremblingly with a Petition to Augustus What! said he art thou giving a sop a bit to an Elephant We disguise the Majesty of God by our unbelieving thoughts we come to him as to a Bear and Lyon that is ready to tear us in pieces and then we cannot have that cheerfulness and delight in his service 6. Pride We are not humbled but puft up when our heart is enlarged and abuse the quickning influences of the Lords grace to feed our pride Psal. 51. 15. Open my lips and my mouth shall shew forth thy praise he doth not say mine own praise then I 'le discover my gifts and shew what I can do but thy praise Many beg quickning and enlargement to set off themselves and ask contributions of heaven to supply the Devil's service or as he that lighted his Lamp at the Altar that he might go and steal with it We would put up self as an Idol in God's stead and have help from God that we might make him serve with our iniquities that we might set off our selves with honour and esteem in the world Therefore God withdraws and withholds his hand These are the causes of straitning USE 2. Let us then see if we have this benefit an enlarged heart which is so necessary for the keeping God's commandments Two things will deceive us Many think they have it when they have it not and many think they have it not when indeed they have it 1. Many think they have it when they have it not Enlargement of gifts differs from enlargement of grace A ready tongue many have that depends upon the temper of the body but not an humble heart They may take pride and complacency in their own gifts and yet not delight in communion with God There are many in the world that have abilities of utterance and some fanatical joys accompanying the exercise of it and yet they have not an unfeigned love to God Such as are enlarged in point of gifts it is many times seen in this that generally in private they are more careless and they are more in expression than in feeling The great deceit and counterfeit of grace is parts and common gifts especially when exercised in holy things in a spiritual way and for the good and edification of others Certainly men have not spiritual enlargement when they still lye under the bondage and dominion of sin and so though they may seem to have particular enlargement in some duties and may be carried on with a great flush of gifts yet they have not a general enlargement the yoke is not broken but still they are the servants of corruption 2. On the other side some think they have it not when indeed they have it why because they are not carried out in the work of God as sometimes they seem to have been with that liveliness and comfort Let me tell you there are necessary aids of grace and there are more liberal aids of grace over and above the necessary If you have the necessary aids of grace you are to acknowledg God hath enlarged your hearts though you have not the larger measure strength and activity in God's service which upon the days of his magnificence and spiritual bounty he is wont to dispense to his people God doth not always continue these dispensations Sometimes we find that Christians outgo themselves and are enlarged beyond the ordinary pitch Let me represent it by a similitude We are not to esteem of a River by its swelling and running over the banks after a mighty long and continued rain but by its constant course nor are we to judg of a Town by the great concourse at a Fair or Market the Town is not every day so fill'd So neither are we to judg of God's assistance by those high tides of comfort or strength of gracious impulses which in the days of spiritual bounty he is wont to give If you are enabled to walk humbly with God though you have not such heighths of affection you should be thankful So much for the first thing the Text offers the blessing asked viz. an enlarged heart SERMON XXXV PSAL. CXIX 32. I will run the way of thy commandments when thou shalt enlarge my heart THE second thing that is offered here is the necessary Precedency of this work on Gods part before there can be any serious bent and motion of heart towards
we are to go to God for his teaching because the means are not successful unless he joyn his influence especially to give us this practical knowledg teaching in order to keeping the way of God's statutes I say though we have the Word and many Pastors and Teachers better gifted than in the Old Testament Eph. 4. 11. yet God must be our Teacher still if we mean to profit for Paul may plant and Apollos may water but God giveth the encrease 1 Cor. 3. 6. To seek knowledg in the means with the neglect of God will never succeed well with you as we Ministers must not rest upon our work but pray much for success bene orasse est bene studuisse Luther so you hearers must not restin the fruit of our studies but still beg God to teach you every Truth But all this will be more evidently made out in the following Points 2. Doct. Divine Teaching is necessary for all those that would walk in the way of Gods Statutes 1. We have lost our way to true happiness Adam lost it and all mankind in him ever since we have been wandring up and down Psal. 14. 3. They are all gone aside i. e. gone out of the way of holiness as it leadeth to true happiness Eccles. 7. 29. God hath made man upright but they have sought out many inventions wander in a maze Man at first that had perfect Wisdom to discern the way to true Happiness and ability to pursue it now is full of crooked counsels being darkened with ignorance in his mind and abominable errors and mistakes and seconded with lusts and passions 2. We can never find it of our selves till God reveal it to us He hath shewed thee O. man what is good Micah 6. 8. It is well for man that he hath God for his Teacher who hath given him a stated Rule by which good and evil may be determined 1. Because there are many things which nature would never reveal to him as the whole Doctrine of Redemption by Christ the book of the creatures discovereth the mercy of God but giveth not the least hint of the way how that mercy should come unto us speaketh nothing of God incarnate two natures in Christs person the two Covenants the way of salvation by Christs Death c. these could never be known by natural Reason for all these things proceed from the meer motion of Gods Will without any other cause moving there unto than his own love and compassion John 3. 16. God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have-everlasting life And how could any man divine what God purposed in his heart unless he himself revealed it 2. Because those things that nature teaches it teacheth but darkly and with little satisfaction without the help of Scriptures as that there is one God the first cause of all Omnipotent Wise Righteous Good and that it is reasonable he should be served that reasonable creatures have immortal souls and so dye not as the beasts that there is no true Happiness in these things wherein men ordinarily seek it that since Vertue and Vice receive not suitable recompenses here there must be punishment and reward after this life that men live justly do as they would be done to be sober and temperate that Reason be not inslaved to sensual appetite all which nature revealeth but darkly so that the wisest men that have lived according to this light in one thing or other have been found fools Rom. 1. 22. professing themselves wise they became fools but all these things are clearly revealed in Scripture which discovers the nature and way of worshipping the true God what that reward and punishment after this life is and the right way of obtaining the one and eschewing the other with weighty arguments to inforce these things 3. That we may have assurance that the worship which we give to God is pleasing to him there must be a revelation of his will otherwise when we have tired our selves in an endless Maze of Superstitions he might turn us off with who hath required these things at your hands Isa. 1. 12. Therefore for our security and assurance it concerneth us to have a stated Rule under Gods own hand and God must be both author and object of worship 3. Besides the external Revelation there must be an inward teaching They shall all be taught of God Joh. 6. 45. not all the Prophets that wrote Scripture but all that come to Christ for salvation and this is prophesied of that time when the Canon and Rule of Faith should be most compleat then there will be still a need that they should be taught of God before their hearts be drawn into Christ. As the Book of the Scriptures is necessary to expound the Book of the Creatures so and much more is the light of the Spirit to expound the Book of the Scriptures Others teach the Ear but God openeth the Heart The Rule is one thing and the Guide is another The means were never intended to take off our dependance upon God but to engage it rather that we may look up for his blessing 1 Cor. 3. 6. I have planted Apollo watered but God gave the increase 2 Cor. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God that commanded 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. Though the Gospel hath enough in it to evidence it self to the Consciences of men yet God must make use of his creating power before this light can break in upon our hearts with any efficacy and influence The Law is light Prov. 6. 23. Yet not comprehended by darkness Joh. 1. 5. The light shineth in darkness and the darkness comprehended it not Which rests in the hearts of all men that remain in their natural condition It is not enough to see any object to have the light of the Sun unless we have the light of the eye the Scripture is our External light as the Sun is to the world the understanding is our Internal light Now this eye is become blind in all natural men and in the best it is most imperfect therefore the eyes of the understanding must be opened by the spirit of wisdom and revelation Ephes. 1. 17 18. Though Truths be plainly revealed by the Spirit of God in Scripture yet there must be a removal of that natural darkness and blindness that is upon our understandings Outward light doth not make the object conspicuous without a faculty of seeing in the eye a blind man cannot see at noon-day nor the sharpest fight at midnight the work of the Spirit is to take off the scales from our eyes that we may see clearly what the Scripture speaketh clearly Now Scripture is perfected that is the great work to strengthen the faculty 4. This inward teaching must be renewed and continued from day to
not a waste either God is there framing gracious operations or the Devil who worketh in the children of disobedience Ephes. 2. 2. will you give them to God to be saved or to the Devil to be damned Whos 's they are now they are for ever 5ly If you love any you give him the heart and you are wont to wish that there were windows in your bodies that they might see the sincerity of your hearts towards them Surely if you have cause to love any you have much more cause to love God No such friend as he no such benefactor as he if you consider what he hath done for us what blessings he hath bestowed internal external temporal eternal He hath given his Son the great instance of love Ioh. 3. 16. God so loved the world that he gave his only begotten Son that whosoever believeth on him might not perish but have everlasting life His Gospel that his love might be preached to us His Spirit that not only sounded in our ears but is shed abroad in our hearts Rom. 5. 5. His Christ to save us his word to enlighten us his Spirit to guide and direct us till we come to Heaven where he will give himself to us an eternal inheritance Certainly unless void of all sense and common ingenuity thou wilt say as the Psalmist Psal. 116. 12. What shall I render unto the Lord for all his benefits towards me What indeed wilt thou render to him love will tell thee but lest thou shouldst miss God himself hath told thee Prov. 23. 26. My Son give me thine heart There is no need to wish for windows in thy body He searcheth the heart and trieth the reins Psal. 7. 9. The righteous God trieth the hearts and reins And 1 King 8. 39. Thou knowest the hearts of all the children of men The whole world is to him as a sea of glass He knoweth how much thou esteemest and honourest him If thou givest him the whole world and dost not give him thy heart thou dishonourest him and settest something else before him 6ly This is that all may give him if God should require costly sacrifices rivers of oyl thousands of rams then none but the rich would serve him and he would require nothing but what many Hypocrites would give him Then the poor would be ashamed and discouraged not being able to comply with the command Yea then God would not act like the true God Who accepteth not the person of Princes nor regardeth the rich more than the poor for they are all the work of his hands Job 34. 19. Say not Mica 6. 6 7 8. Wherewith shall I come before the Lord and bow my self before the High God shall I come before him with burnt-offerings with calves of a year old will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul But go to God and give him thy heart this will make thy mite more acceptable than the great treasures of the wicked Luk. 21. 1 2 3 4 And he looked up and saw the rich men casting their gifts into the treasury and he saw also a certain poor widow casting in thither two mites and he said Of a truth I say unto you that this poor widow hath cast in more than they all for all these have of their abundance cast unto the offerings of God but of her penury she hath cast in all the living that she had We read in Pagan-story of one that when many rich Scholars gave gifts to Socrates every one according to his birth and fortunes a poor young man came to him and said I have nothing worthy of thee to bestow upon thee but that which I have I give and that is my self others that have given to thee have left more to themselves but I have given all that I have and have nothing left me I give thee my self The Philosopher answered Thou hast given me a gift indeed and therefore it shall be my care to return thee to thy self better than I found thee So come to God he needeth us not but 't is for our benefit we should give our hearts and selves to him He knoweth how much it is for our advantage that he should have our hearts to make them better to sanctifie and save them 2ly The whole heart Here I shall shew you 1. what it is to keep the Law with the whole heart 2. Why we must keep the Law with our whole heart 1. What it is to keep the Law with the whole heart It is taken Legally or Evangelically as a man is bound or as God will accept what is required in justice or what is accepted in mercy 1st According to the rigor of the Law The Law requireth exact conformity without the least motion to the contrary either in thought or destre a full obedience to the Law with all the powers of the whole man This is in force still as to our rule but not as to the condition of our acceptance with God This without any defect and imperfection like mans love to God in innocency since the fall is no where found but in Christ Jesus who alone is harmless and undefiled and will never thus be fulfilled by us till we come to Heaven For here all is but in part but then that which is in part shall be done away Then will there be light without darkness knowledg without ignorance faith without unbelief hope without despair love without defect and mixture of carnal inclinations All good motions without distraction Here is folly and confusion here flesh lusteth against the Spirit in the best Gal. 5. 17. They have a double principle though not a double heart 2ly In an Evangelical sense according to the moderation of the second Covenant and so God out of his love and mercy in Christ Jesus accepts of such a measure of love and obedience as answereth to the measure of Sanctification received When God sanctifieth a man he sanctifieth him as to all the parts and faculties of body and soul inlightneth the understanding with the knowledg of his will inclineth the heart to obedience circumciseth the affection filleth us with the love of God himself and holy things But being a voluntary agent he doth not this as to perfection of degrees all at once but successively and by little and little Therefore as long as we are in the world there is somewhat of ignorance in the understanding perversity in the will fleshliness and impurity in the affections flesh and spirit in every faculty like water and wine in the same cup but so as the gift of grace doth more and more prevail over the corruption of nature light upon darkness holiness upon sin and heavenliness upon our inclinations to worldly vanities As the Sun upon the shadow of the night till it groweth into perfect day Prov. 4. 18. The path of the
it is for worldly ends they make a market of their devotion as the Sechemites would be Circumcised for then their substance and their Cattel will be ours USE 1. It informs us of the evil of Covetousness Most will stroke it with a gentle censure and say such an one is a good man but a little worldly as if it were no great matter to be so Nay they are apt to applaud those that are tainted with it Psal. 10. 3. He blesseth the covetous whom the Lord abhorreth He that getteth honour and riches by hook and crook is the only prudent and serious man in their account It is a foul sin though the men of the world will not believe it Surely we have too mild thoughts of it therefore do not watch and strive against it The Sensualist shames himself before others but covetousness is worse than Prodigality in many respects as being not occasioned by the distemper of the body as excess of drinking and lust is but by the depravation of the mind and when other sins decay this grows with them it is an incurable dropsie Luk. 12. 15. The words are doubled for the more vehemency Christ doth not only say Take heed but take heed and beware of covetousness Sins that are more gross and sensual are more easily discovered and a sinner sooner reclaimed but this is a secret sin that turns away the heart from God and is uncessantly working in the soul. Look as the Scripture tells you to make you careful against rash anger that it is murder 1 Joh. 3. 15. so to make you careful to avoid covetousness the Scripture tells you 'tis Idolatry and is that a small crime What to set up another God Who are you that dare to harbour so great an evil in your bosom and make no great matter of it Will you dethrone that God which made you and set up another in his stead How can you hope he will be good to you any longer when you offer him so vile an abuse It is Adultery 't is a breach of your conjugal vow You promised to renounce the world in your Baptism and gave up your selves to his service and will you cherish your whorish and disloyal affection that will carry you to the world in Gods stead We cannot think badly enough of such a sin USE 2. If Covetousness be the great lett and hindrance from keeping Gods Testimonies then let us examine our selves are we guilty of it Doting upon the Creature and an inordinate affection to sensible things is a natural an hereditary disease more general than we are aware of Ier. 6. 13. From the least to the greatest every one is given to covetousness It is a relique of Original sin and it is in part in the godly man though it do not bear sway in him there is too much of this worldly wretched inclination in a godly mans heart Nay those that seem most remote from it may be tainted with it A Prodigal that is lavish enough upon his lusts yet he may be sparing to good uses so he is covetous as the rich man that fared deliciously every day yet denied a crum to Lazarus Luk. 16. 19 21. Those that aim at no great matter for themselves that have not ravenous impatient desires yet may be full of envy at the increase of others and vexed to see them flourish it may be they have no ability or opportunity to do any thing for themselves but have an evil eye at the increase of others Most men are more industrious for the world whereas they are overly and slight in Heavenly matters and that 's evidence enough Some are not greedy but they are too sparing They seek not it may be a higher estate but they are too much delighted with present comforts The Gallant that pampers himself and wasts freely upon his pride and lusts may laugh in his sleeve and say I am free from this evil yet his heart desires wherewith to feed his excess and bravery and pride Covetousness may be entertained as a servant where it is not entertained as a master entertained as a servant to provide oil and fuel to make other sins burn Therefore let us see indeed whether we be not guilty of this sin It may be discovered 1 by frequent thoughts which are the genuine issue of the soul and discover the temper of the mind Thoughts either by way of contemplation or contrivance By way of contemplation when our minds only run upon earthly things and that with a savour and sweetness Philip. 3. 19. Minding earthly things What a man doth muse upon most think of when he is alone and speak of in company that will shew him the temper of his heart When men think of the world and speak of the world their heart is where their treasure is Mat. 6. 21. Nay when they cannot disingage themselves from these thoughts in Gods Worship their hearts go away in covetousness Ezek. 33. 31. Or else thoughts by way of contrivance Isa. 32. 7 8. The liberal man deviseth liberal things and the wicked man deviseth wicked devices The deliberations and debates of the soul discover the temper of it A carnal heart is altogether exercised in carnal projects as the rich fool discoursed and dialogized with himself When men are framing endless projects carking and caring not how to grow good and gracious but great and high in the world they discover the spirit of the world And as by thoughts so 2. by burning and urgent desires they are the pulses of the soul as Physicians judg by appetite so may you by desires A spiritual dropsie or an unsatisfied thirst argues a distempered soul when like the Horsleaches daughter you still cry give give and you are never contented but must have more 3. By the course of your lives and actions and the uniformity of your endeavours How shall we know who is the covetous man whom the Lord abhors Luk. 12. 21. So is he that layeth up treasure for himself and is not rich towards God A man that is always growing in estate and never looks to his soul and to be rich in grace spiritual experiences and rich in good works which is chiefly meant there by being rich towards God A man that seeks not the Kingdom of God in the first place for that which you love best you will seek for you will be most careful and diligent to obtain Well then when you mind Heavenly things by the by and are very slight in seeking and enquiring after God furnishing your souls with grace and getting assured hopes of Heaven and do not spy out advantages for the inward man this evil disposition of the soul hath mightily invaded you and then you can never do God any service USE 3. To press you to take heed of this great sin and if you would mortifie it mortifie the roots of it which are distrust and discontent 1. Distrust of Gods Providence you that think you cannot do well unless you have
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
or the Infusion of Grace 2. For the renewing the vigour of the life of Grace the renewed Influence of God whereby this Grace is stirred up in our hearts First for Regeneration or the Infusion of Grace Ephes. 2. 1 2. When we were dead in Trespasses and Sins yet now hath he quickned us then we are quickned or made alive to God when we are new born when there is an habitual Principle of Grace put into our hearts Secondly Quickning is put for the renewed excitation of Grace when the life that we have received is carried on to some further increase and so 't is twofold either by way of Comfort in our Afflictions or enlivening in a way of Holiness 1. Comfort in afflictions and so 't is opposed to fainting which is occasioned by too deep a sense of present troubles and distrust of God and the supplies of his Grace when the affliction is heavy upon us we are like Birds dead in the nest and are so overcome that we have no Spirit nor Courage in the service of God Psal. 119. 50. This is my Comfort in affliction for thy word hath quickened me Then we are said to be quickened when he raiseth up our hearts above the trouble by refining our suffering Graces as Faith Hope and Patience Thus he is said to revive the Contrite one Isa. â—…7 15. To restore comfort to us and to refresh us with the Sense of his Love 2. There is a quickening in Duty which is opposed to deadness of Spirit which is apt to creep upon us that is occasioned by Negligence and sloathfulness in the business of the spiritual Life Now to quicken us God exciteth his grace in us An Instrument though never so well in tune soon grows out of Order A Key seldom turned rusts in the Lock so Graces that are not kept a work lose their Exercise and grow Luke-warm or else 't is occasioned by carnal Liberty or intermeddling with worldly things These bring a Brawn and deadness upon the Heart and the Soul is depressed by the cares of this World Luk. 21. 34. Now when you are under this Temper of soul desire the Lord to Quicken you by new influences of Grace 2. Let me shew the necessity of this quickening how needful ' t is 1. 'T is needful for without it our general standing is questionable whether we belong to God or no 1 Pet. 2. 5. Ye are living stones built up into a spiritual House t is not enough to be a stone in Christs building but we must be living Stones not only members of his body but living members I cannot say such a one hath no grace but when they have it not it renders their Condition very questionable a man may be living when he is not lively 2. Without it we cannot perform our Duties aright Religion to a dead heart is a very irkesome thing When we are dead-hearted we do our Duties as if we did them not in our general course of obedience we must go to God Psal. 119. 88. Quicken me after thy loving Kindness so shall I keep the Testimonies of thy Mouth Then we do good to good purpose indeed t is not enough for us to pray but we must pray with life and Vigour Psal. 80. 18. Quicken me and I will call upon thy Name so we should hear with Life not in a dull Careless Fashion Math. 13. 15. 3. All the Graces that are planted in us tend to beget quickening as Faith Hope and Love these are the Graces that set us a work and make us lively in the Exercise of the spiritual Life Faith that works by Love Gall. 5. 6. It sets the Soul a work by apprehending the sense of Gods love whereas otherwise t is but a dead Faith 1 Iam. 2. 16. Then for love what is the Influence of that it constrains the Soul it takes the soul along with it 2 Cor. 5. 14. and Rom. 12. 1. And then hope 't is called a lively Hope 1 Pet. 1. 3. all Grace is put into us to make us Lively not only the Grace of Sanctification but the Grace of Iustification is bestowed upon us for this end that we may be cheerful in Gods service Heb. 9. 14. How much more shall the blood of Christ purge our Consciences from dead works that we may serve the living God Sin and guilt make us dead and heavy hearted but now the blood of Christ is sprinkled upon the Conscience and the sentence of Death taken away then we are made cheerful to serve the living God Attributes are suited to the case in hand he is called the living God because he must be served in a living manner 4. All the Ordinances which God hath appointed are to get and increase this Liveliness in us Wherefore hath God appointed the Word Isa. 55. 3. Hear and your Souls shall live t is to promote the Life of Grace and that we may have new Incouragment to go on in the ways of God Moses when he received the Law is said to receive the lively Oracles of God Acts 7. 38. 10. So the doctrine of Christ they are all Spirit and Life and serve to beget Life in us As the redemption of the world by Christ the joys of Heaven the torments of Hell they are all quickening truths and propounded to us to keep us in Life and Vigour The Lords supper why was that appointed There we come to tast the flesh of Christ who was given for the Life of the world Iohn 6. That we might sensibly exercise our Faith upon Christ that we might be more sensible of our Obligations to him that we might be the more excited in the diligent pursuit of things to come Use 1. Is reproof David considereth the Dulness and Deadness of his Spirit which many do not but go on in a cold Tract of duties and never reguard the frame of their Hearts It is a good sign to observe our spiritual Temper and accordingly go to God Most observe their Bodies but very few their Souls If the body be ill at ease or out of Order they complain presently but love waxeth cold and their Zeal for God and delight in him is abated yet they never lay it to Heart Secondly To exhort us to get and keep this lively frame of heart 1. Get it Pray for it liveliness in obedience doth depend upon Gods Blessing unless he put life and keep life in our Souls all cometh to nothing Come to God upon the account of his Glory Psal. 143. 11. Quicken me O Lord for thy Name sake for thy Righteousness sake bring my Soul out of Trouble His tender Mercies Psal. 119. 156. Great are thy tender Mercies O Lord quicken me according to thy Iudgments Come to him upon the account of Christ Iohn 10. 10. I am come that they might have Life and that they might have it more abundantly And John 7. 38. He that believeth on me as the Scripture hath said out of his Belly shall flow Rivers
Christ when foul Crimes were laid to his charge by his Slanderers they had charged him with complyance with Satan with Blasphemy and Sedition what doth he do the Apostle will tell you 1 Pet. 2. 23. He committed himself to him that Iudgeth Righteously There is the Faith of Christ and therefore God will try this Faith whether we can with confidence and willingness deliver over our selves to the will of our heavenly Father and Righteous Judge whether we can resign up our selves to him to be disgraced or honoured as he shall think fit when we commit and submit perfectly resign up our selves to the will of God in confidence of his Righteousness and Faithfulness in Christ then we behave our selves as Christians 3. God will try our Faith in the Eternal recompences whether we do so believe the glory of Heaven the glory which shall be revealed in us in the other World that we can be contented to be humbled and prepared for it by the Reproaches of the present World Mat. 5. 11 12. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you falsely for my sake Why Rejoyce and be exceeding glad for great is your reward in Heaven O it s enough we shall have glory hereafter Your time is now to be tryed with Dishonour Reproach Contempt but hereafter to be honoured And the Heirs of Promise are described to be those who by patient continuance in well-doing seek for glory and honour and immortality eternal life A Christian is not destitute of natural affections he prizeth honour but he prizeth it at the lowest rate he looks for the glory honour and immortality that is in the other world not in the fleshly vain respects of this World and therefore now we are tryed whether it be enough to us that we shall have glory hereafter and here we are willing to take what the World will afford us Thus God will try our Faith 2. God will try our mortification and deadness to worldly credit The heart is never sincere with God untill it be so Hypocrites are proud self-conceited they must be honoured among men Now this is such an evil spirit that Christ makes it uncapable of Faith for Iohn 5. 44. How can ye believe that seek for glory one of another When we must have glory one from another else our hearts are exceedingly troubled O it shews we are not so dead at least as we ought to be to credit in the World to have the glory that comes from God only his Image implanted in us the testimony of his love to our souls all clear between God and our souls and he is not upright whose Peace and Tranquility of Spirit doth depend upon mans speeches and judgment rather than Gods For not he that commendeth himself is approved but whom the Lord commendeth 2 Cor. 10. 18. Men cannot defend thee if God will condemn thee they cannot condemn thee if God acquits thee They that run a Race regard not what the standers by say but the Aganotheles the great Judge of the sports he that was to give them the garland what he would determine and decide in the case so it is in your running working and striving no matter what the World saith their applause will not shelter you from Gods Judgment nor their Condemnations nor Reproach will not expose you to Gods wrath Look to the Judge of all things and we should be content with that He is approved whom the Lord approves 2 Cor. 1. 12. For our rejoycing is this the testimony of our Conscience What is the great matter of Joy to him The good word of men No he hath studied to approve himself to God therefore should not be troubled over-much Peace of Conscience is better than the applause of the World certainly a man is not fit to have so Divine a Plant grow in his Soul till he comes to live to his Priviledge He lives not to Opinion but lives to Gods approbation 3. Another thing God will try is our Patience We should prevent Reproaches as much as we can but by a holy Conversation may bear them when we cannot avoid them Psal. 109. 4. For my love they are my Adversaries But I give my self unto Prayer That was Davids exercise the reveng he took upon them to pray to God for them The Lord will try whether we have this meek humble Patience 2 Sam. 16. 7. When 〈◊〉 mei went about railing to the peril of his life Come out come out thou bloody man and 〈◊〉 man of Belial and reproached him for being treacherous to the house of Saul and Abishai would have taken away his head no saith David let him alone God hath bid him Curse A mad Dog that biteth another makes him as mad as himself Now it should not be so with Christians if they bark or bite at us yet we should possess our Souls with Patience It is a time of Reproach and Rebuke a time wherein God will humble his People therefore we should expostulate the case with the Lord and humble our selves before him and see what 's the matter God hath disposed this by his Providence We would revenge our selves of those that Reproach us if it were in our power but David had Meekness and Patience that would not permit it God will discover the Patience of his Servants say the Apostles 1 Cor. 4. 13. Being reviled we bless being persecuted we suffer it being defamed we intreat though we are set forth as the filth of the World and are the off-scouring of all things unto this day the word is the sweepings of the City that are fit to be carried out of the City to be swept away unfit to live among men in civil societies Christians there must be a season for the tryal of our Graces Now God makes this season for the tryal of Patience Such a time as this discovers the strength of Grace 4. Another thing God would have to be tryed is our Uprightness whether we can hold on our way through good report and bad report in honour and dishonour as the Apostle speaks 2 Cor. 6. 8. Still approve our selves faithful Servants of Christ. If you search into the Records of Time you shall find many have been discouraged in Christianity because of Reproaches that have been cast upon them for the Devil works much upon Stomach and Spleen When Tertullian was reproached by certain Priests at Rome he turned Montanist Now God will try our uprightness Look as the Moon shines and holds on her course though the Doggs bark so we should hold on our course let men talk their pleasure yet we should abide faithful with God Psal. 119. 22. Remove from me Reproach and Contempt for I have kept thy Testimonies David was not unsetled by contempt and reproach but still kept Gods Testimonies and adhered to his ways Some can be Religious no longer than they can be so with honour when reproaches come when their secular
neglect no occasion of gain and shall not we make it the business of our lives and be projecting still how we may grow in Grace and increase in the love of God and ripen for the Heavenly State and grow more like God every day You know how sparing they are and how apprehensive of their losses O should not the decays of Religion go as near us and should not we be careful that we do not wast that Grace we have received and that we increase it more and more and that it thrive upon our Hands 2. Watch against the Abatement of your Desires for they are of great use to you in the spiritual Life If a man lose his Appetite the Body pineth and languisheth and Strength decayeth what Appetite is to the Body that Desire is to the Soul it fitteth us to take in our supplies and putteth us upon Action and Diligence it is the vigorous bent of the Soul Therefore see that it doth not decay It is said Rev. 2. 4. of the Church of Ephesus that she had lost her first Love and then presently left her first Works Now your desire decayeth when your Prayers are less fervent for Prayer is the presenting our desires to God or Vent given to spiritual Groans Therefore keep up your Desires Psal. 27. 4 One thing have I desired of the Lord and that I will seek after When the desires are fixed endeavours are ingaged our Desires must be pursued resolutely But what shall we do to awaken these earnest longings in our Souls and those desires after Holiness 1. Go to God for he giveth both to Will and to Do Phil. 2. 13. All is from God the Will is from God and the Deed from God The Will I bring that to shew how you should beg that he would stir up those earnest Desires in you because all affections are but the Vigorous Motions of the Will Desire is but Passionate Will or the Will Effectually and Powerfully excited or stirred up to some absent good Now the Appetite is from God as well as the Meat Desire of Grace is an affection above Nature and must be Planted in us by the Spirit of God God gives the desire and he satisfies it He draws then we run after him Cant. 1. 4. He puts this desire in our Hearts then we are carried on with an earnest pursuit after Grace 2. Would you have and keep up ardent Desires do as they do that would keep in the fire cherish the Sparks and blow them up to a Flame There is no man that lives under the means of Grace and under the discoveries of God and Religion but hath his good Moods and very lively Motions The waters are stirr'd many times take hold of this Advantage Strengthen the things that remain and are ready to Dye Rev. 3. 2. and blow up these Sparks into a Flame God hath left us enkindling Means Prayer Meditation and the Word Observe where the Bellows blow hardest and ply that Course The more Super-natural things are there needs more Diligence to preserve them A strange Plant needs more care than a native of the Soyl. Worldly desires like a Nettle breed of their own accord but Spiritual desires need a great deal of Cultivating 3. Improve your Tasts 1 Pet. 1. 3. If you have tasted that the Lord is Gracious and Coll. 1. 6. Since ye knew the Grace of God in truth When you have got any Tast of the worth of these Spiritual things they do not cloy but awaken Appetite Fancy and Imagination cannot awaken it so much as this Tast. When you have tasted how Good and Sweet it is to live in a state of Conformity this will make you Long for more Psal. 63. 1. My Soul thirsteth for thee my Flesh longeth for thee David had been acquainted with the Pleasures of the Sanctuary therefore longs for them more He that hath tasted Honey is more affected with it than he that hath only read of it The Gauls when they had tasted of the wine of Italy nothing would keep them from pressing into the Country So when we have tasted of the Clusters of Canaan the first fruits of the Spirit this should encourage and whet our Appetite 4. Watch over other Desires such as would Dull and Blunt the edge of the Spirit As Iron drives out Iron so one desire drives out another If we are taken with other things Christ loseth of his Sweetness and Relish Vain worldly desires Extinguish those that are Spiritual and Heavenly They lose their Fervor when Prostituted to base Objects Your Prayers are more flat and cold for your desires are manifested by Prayer and Industry Now your desires will flagg and abate when you let out your Hearts to the world therefore you must Watch lest the Carnal savour and Carnal minding increaseth upon you for then the Spiritual minding is quite hindred impeached and interrupted Rom. 8. 5. For they that after the Flesh do mind the things of the Flesh But they that are of the Spirit the things of the Spirit When outward things would steal away your Hearts and Affections from God remember your first Choice whom have I in Heaven but thee c. Psal 73. 25. 5. Renew your desires every time you come to God When you come to the Word come with an Appetite prepare your Stomachs always for Gods food they see more so Christ in an Ordinance that come most unworthy in their own Sence Iohn 7. 37. saith Christ If any man Thirst let him come unto me and Drink you shall have Benjamins Portion and more plentifully filled when you come with a strong Appetite and a holy longing after God and his Grace Christ takes it best when you come with most enlarged desires and raised expectations Did God ever fail a thirsty Soul Luke 22. 15. With desire I have desired to eat this Pass-over with you before I die Christ himself hungred and thirsted for us he longed to give us pledges of his Love and shall not we say with desire have I desired to taste of thy Feast and eat of thy Supper Christ longs to give and shall not we long to take certainly where there is this earnest working of heart towards God and this desire the Lord will fill it The gaping of young Ravens God satisfies it the Psalmist concludes from thence Psal. 145. 19. He will fulfill the desire of them that fear him he also will hear their cry and will save them Naturalists observe the Raven exposeth her young ones and they are meerly fed by Providence but when they gape the Lord satisfieth them with that food which is convenient for them much more will he fulfil the desires of the humble 6. Consider your Wants and the fulness that is in Christ and his readiness to impart unto you 1. Your Wants I speak not now of a total want indeed if those that are under a total want of soul could be brought to consider their condition the work of Conversion would
Oppression and Deceit this was the reason why they rose up against Moses and would go back to Egypt they would not believe God could maintain them in the Wilderness warping and declining from God cometh from want of Faith The first Use is to perswade us to trust in God upon his Word I will direct you 1. As to the Means 2. The Nature of this Trust. 1. As to the Means if you would do so 1. Know him Psal. 9. 10. They that know thy name will put their Trust in thee if God were better known he would be better trusted 2 Tim. 1. 12. I know whom I have believed 2. Get a Covenant Interest in him if our Interest be clouded how can we put Promises in suit but when it is clear you may draw comfortable conclusions thence Psal. 31. 14. I trusted in thee O Lord I said thou art my God Psal. 23. 1. The Lord is my Shepherd I shall not want he will provide for his own Lam. 3. 24. The Lord is my Portion saith my Soul therefore will I hope in him 3. Walk closely with him Micah 3. 11. The Heads thereof Iudge for reward and the Priests thereof teach for Hire and the Prophets thereof divine for Money yet will they lean upon the Lord and say Is not the Lord among us None evil shall come upon us God will shake them as Paul did the Viper Shame Fear and Doubts do always follow sin will a man trust him whom he hath provoked Doubts are the Fumes of Sin like vapours that come from off a foul Stomach If we mean to make God and keep a friend we will be careful to please him A good Conversation breedeth a good Conscience and a good Conscience Trust in God 4. Observe Experiences when he maketh good his Word Psal. 18. 30. As for God his way is perfect the word of the Lord is tryed he is a Buckler to all them that trust in him All these Providences are confirmations that feed and nourish Faith Psal. 56. 10 11. In God will I praise his Word in the Lord will I praise his Word in God have I put my trust I will not be afraid what man can do unto me 2. As to the Nature of this Trust. Let me commend to you 1. The Adventure of Faith Luke 5. 5. At thy Word we will let down the Net At thy Command when we cannot apply the Promise venture for the Commands sake see what God will do for you and what Believing comes to 2. The waiting of Faith when expectation is not answered and you find not at first what you wait for yet do not give God the lye but resolve to keep the Promise as a pawn till the Blessing promised cometh Isa. 28. 15. He that believeth maketh not hast it is Carnal Affection must have present Satisfaction greedy and impatient longings argue a Disease Revenge must have it by and by Covetousness wax Rich in a day Ambition would rise presently Lusts are earnest and ravenous like Diseased Stomachs must have green Trash 3. The Obstinacy and Resolution of Faith resolve to dye holding the horns of the Altar you will not be put off as she cryed so much the more and the woman of Canaan turned Discouragements into Arguments Iob 13. 15. Though he slay me yet will I trust in him 4. The Submission and Resignationof Faith Mark 6. 33. Seek ye first the Kingdom of God and the Righteousness thereof and all these things shall be added to you Set your hearts upon the highest interest make sure of Heaven and refer other things to God be at a point of indifferency for Temporal supplies 5. The Prudence of Faith settle your mind against present necessities and for future contingencies leave them to Gods Providence Mat. 6. ult Sufficient for each day is the evil thereof Children that have to allay present hunger do not cark how to bring the Year about they leave that to their Father Manna was to be gathered daily when it was kept till the Morning it putrified 6. The Obedience of Faith mind Duty and let God take care of success let God alone with the Issues of things otherwise we take the Work out of his Hands A Christians Care should be what he should do not what shall become of him Phil. 4. 6. Be careful for Nothing and 1 Pet. 5. 7. Be careful for Nothing But cast your Care on him for he feareth for you There is a Care of Duties and a Care of Events God is more Solicitous or you than you for your selves Use 2. Do we thus trust in the Lord All will pretend to trust in God but there is little of this true Trusting in him in the World 1. If we trust God we shall be often with him in Prayer Psal. 62. 8. Trust in the Lord at all times pour out your Hearts before him 2 Sam. 22. 2 3 4. The Lord is my Rock and my Fortress and my Deliverer the God of my Rock in him will I Trust He is my Shield and the Horn of my Salvation my high Tower and my Refuge my Saviour thou savest me from Violence I will call on the Lord who is worthy to be Praised so shall I be saved from mine Enemies We act our Trust at the Throne of Grace incourage our selves in God 2. It will quiet and fix the Heart free it of Cares Fears and anxious Thoughts Phil. 4. 6. 7. Be careful for Nothing but in every Thing by Prayer and Supplication with Thanks-giving let your request be made known unto God and the Peace of God which passeth all understanding shall keep your Hearts and Minds through Iesus Christ. Psa. 94. 19. In the Multitude of my thoughts within me thy Comforts delight my Soul 3. A Care to Please for Dependence begets Observance they that have all from God will not easily break with him II. Doct. Those that do trust in God must look to be Reproached for it by carnal Men. 1. There are two sorts of Men in the World ever since the beginning contrary Seeds Gen. 3. 15. I will put Enmity between thee and the Woman and between thy Seed and her Seed Some born of the Flesh some of the Spirit the Seed of the Woman and the Seed of the Serpent some that live by Sense some by Faith ever it will be so And there is an Enmity between these two and this Enmity vented by reproach Gall. 4. 27. But as he that was born after the Flesh Persecuted him that was born after the Spirit even so it is now that Persecution was by bitter Mockings so Ishmael Gen. 21. 9. Sarah saw the Son of Hagar the Egyptian which she had born unto Abraham Mocking 2. The occasion from their low Condition hence they will take Liberty to mock at their interest in God and to shame them from their Confidence as if the Promise of God were to none Effect Carnal men measure all things by a Carnal interest and therefore the Life of those
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
compose and purifie the Mind and make Sin more odious and fortifie us against the Baits of Sense which are the occasion of all the Sin in the World All our Joy is to be considered with respect to its Use and Profit Eccles. 2. 2. I said of laughter It is mad and of mirth What doth it The more a Man delighteth in God and in the Ways of God the more he cleaveth to him and resolveth to go on in this Course and Temptations to Sensual Delights do less prevail for the joy of the Lord is our strength The safety of the Spiritual Life lieth in the keeping up our Joy and Delight in it Heb. 3. 6. Whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end Isa. 64. 5. Thou meetest him who rejoyceth and worketh righteousness But now Carnal Delights intoxicate the Mind and fill it with Vanity and Folly The Sensitive Lure hath more power over us to draw into the slavery of Sin Tit. 3. 3. For we our selves were also foolish deceived serving divers lusts and pleasures Surely then the healing Delights should be preferred before the killing wounding Pleasures that so often prove a snare to us 2. The Object is to be considered thy commandments Here observe 1. David did not place his Delight in Folly or Filthiness as they do that glory in their shame or delight in Sin and giving contentment to the Lusts of the Flesh as the Apostle speaks of some that sport themselves in their own deceivings 2 Pet. 2. 13. that do not onely live in sin but make a sport of it beguiling their own hearts with groundless apprehensions that there is no such evil and hazard therein as the Word declareth and Conscience sometimes suggesteth they are beholden to their sottish Error and Delusion for their Mirth Neither did he place his Delight in Temporal trifles the Honours and Pleasures and Profits of the World as bruitish Worldlings do but in the Word of God as the Seed of the New Life the Rule of his Conversation the Charter of his Hopes that blessed Word by which his Heart might be renewed and sanctified his Conscience setled his Mind acquainted with his Creators Will and his Affections raised to the Hopes of Glory The Matter which feedeth our Pleasures sheweth the Excellency or Baseness of it If like Beetles we delight in a Dunghil rather than a Garden or the Paradise of God's Word it shews a base mean Spirit as Swine in wallowing in the mire or Dogs to eat their own Vomit Our Temper and Inclination is known by our Complacency or Displacency Rom. 7. 5. For when we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death Therefore see which your hearts carry you to to the World or the Word of God The most part of the World are carried to the Pleasures of Sense and mastered by them but a Divine Spirit or Nature put into us makes us look after other things 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises even of the great blessings of the new Covenant such as Pardon of Sin Eternal Life c. 2. Not onely in the Promissory but Mandatory part of the Word Commandments is the Notion in the Text. There is matter of great Joy contained in the Promises but they must not be looked upon as exclusive of the Precepts but inclusive Promises are spoken of Psal. 119. 111. Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart They contain spiritual and heavenly Riches and so are matter of Joy to a believing Soul but the Commandments call for Duty on our parts The Precepts appoint us a pleasant Work shew us what is to be done and left undone These Restraints are grateful to the New Nature for the compliance of the Will with the Will of God and its conformity to his Law hath a Pleasure annexed to it A renewed Soul would be subject to God in all things therefore delights in his Commandments without limitation or distinction 3. It is not in the Study or Contemplation of the Justice and Equity of these Commandments but in the Obedience and Practice of them There is a pleasure in the Study and Contemplation for every Truth breedeth a delectation in the mind Psal. 19. 8. The statutes of the Lord are right rejoycing the soul. It is a blessed and pleasant thing to have a sure Rule commending it self with great evidence to our Consciences and manifesting it self to be of God therefore the sight of the Purity and Certainty of the Word of God is a great pleasure to any considering Mind no other Study to be compared with it But the Joy of Speculation or Contemplation is nothing to that of Practice Nothing maketh the Heart more chearful than a good Conscience or a constant walking in the way of God's Commandments 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience that with simplicity and godly sincerity not with fleshly wisdom but by the grace of God I have had my conversation in the world Let me give you this Gradation The Pleasures of Contemplation exceed those of Sense and the Delights of the Mind are more sincere and real than those of the Body for the more noble the Faculty is the more capable of Delight A Man in his Study about Natural things hath a truer pleasure than the greatest Epicure in the most exquisite enjoyment of Sense Prov. 24. 13 14. My son eat thou honey because it is good and the honey-comb which is sweet to thy taste so shall the knowledge of wisdom be unto thy soul when thou hast found it then there shall be a reward and thy expectation shall not be cut off But especially the Contemplation of Divine things is pleasant the Objects are more sublime certain necessary profitable and here we are more deeply concerned than in the Study of Nature Surely this is sweeter than Honey and Honey-comb to understand and contemplate the way of Salvation by Christ This is an Heaven upon Earth to know these things Iohn 17. 3. This is life eternal to know thee the onely true God and Iesus Christ whom thou hast sent As much as the Pleasures of the Natural Mind do exceed these Bodily Pleasures so much do these Pleasures of Faith and Spiritual Knowledge exceed those of the Natural Mind These things the Angels desire to pry into Now the Delights of Practical Obedience do far exceed those which are the meer result of Speculation and Contemplation Why Because they give us a more intimate feeling of the Truth and Worth of these things and our Right in them thereby is more secured and our Delight in them is heightned by the supernatural Operation of the Holy Ghost The Joy of the Spirit is said to be unspeakable and full of glory 1 Pet. 1. 18. In short
and great Concord among the Professors of the Gospel they were rare and unfrequent Before Mens Senses were benummed with the frequent Experiences of God's Power and the customary Use of Religious Duties and the Notions of God were fresh and active upon their Hearts they were not heard of but when the Profession of Christianity grew into a form and National Interest and men fell into it by the chance of their Birth rather then their own choice and rational Conviction the Church was pestered with this kind of Cattel But especially are they rife among us when men are grown weary of the Name of Christ and the ancient Severity and Strictness of Religion is much lost and the memory of those Miracles and wonderfull Effects by which our Religion was once Confirmed almost worn out or else questioned and impugned by subtle Wits and Men of a prostituted Conscience Therefore now are many Mockers and Atheistical Spirits every where who ask where is the promise of his coming question all and think that there are none but a few credulous Fools that depend upon the Hopes of the Gospel 2. Their Obedience to his Precepts And so whosoever will be true to his Religion and live according to his Baptismal Vow is set up for a sign of contradiction to be spoken against It is supposed the mocking by the Heathen of the Iews is intended in these words Lam. 4. 15. Depart ye it is unclean depart depart touch not when they fled away and wandred The Words are somewhat obscure but some judicious Interpreters understand them of the detestation of the Iewish Religion their Circumcision their Sabbaths c. But however that be certainly the Children of God are often mocked for their strict Obedience as well as their Faith 3. Observe the Degree greatly The Word noteth continually the Septuagint translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar Latine by usque valde and usque longe They derided him with all possible bitterness and â—…y by day they had their Scoffs for him so that it was both a grievous and a perpetual Temptation 2. His Constancy and Perseverance in the Duty that is set forth 1. By the Rule in the Word thy Law If we have God's Law to justify our Practice it is no matter who condemneth it we have God's Warrant to set against man's Censure It must be God's Way wherein we seek to be approved otherwise our Reproach is justly deserved if it be for Obstinacy in our own Fancies 2. The firmness and strictness of his Adherence I have not declined The Word signifies either to turn aside or to turn back Sometimes it is put for turning aside to the right hand or to the left as Deuter. 17. 11. Thou shalt not decline from the way which they shall shew to thee to the right hand or to the left Sometimes for turning back Iob 23. 11. My feet have held his steps his way have I kept and not declined neither have I gone back from the commandment of his lips As it is taken for turning aside it noteth errour and wandring as it is taken for turning back it noteth Apostasie and Defection Now David meaneth that he had neither declined in whole nor in part understand it of his Faith all their Scoffs and bitter Sarcasmes did not discourage him or tempt him to forsake his hold or let goe the Comfort of the Promise Understand it of his Obedience he still closely cleaved to God's way A Declining implyeth an Inclining first Well then David did not onely keep from open Apostasie but from declining or turning aside in the least to any hand Testimonies we have of his Integrity in Scripture 1 Kings 14. 8. David kept my commandment and followed me with all his heart to doe onely that which was right in my sight His great Blemish is mentioned elsewhere 1 Kings 15. 5. David did that which was right in the eyes of the Lord and turned not aside from any thing which he commanded him all the days of his life save onely in the matter of Uriah the Hittite However the Derision of his Enemies made him not to warpe Doct. That a Christian should not suffer himself to be flouted out of his Religion either in whole or in part Or No Scorn and Contempt cast upon us should draw us from our Obedience to God In the managing of it observe 1. That an Holy Life is apt to be made a Scorn by Carnal men 2. That this as it is an usual so a grievous Temptation 3. That yet this should not move us either to open Defection or partial declining I. That an Holy Life is apt to be made a Scorn by Carnal Men and they that abstaine from Iniquity are as Owles among their Neighbours the Wonder and the Reproach of all that are about them To evidence this I shall give you an account of some of the Scorns which are cast upon Religion with the Reasons of them 1. Some of the Scorns are these 1. Seriousness in Religion is counted Mopishness and Melancholy When men will not slant it and rant it and please the Flesh as others doe but take time for Meditation and Prayer and Praise then they are Mopish 2. Self-denial when upon Hopes of the World to come they grow dead to present Interests and can hazard them for God and can forsake all for a naked Christ the World thinketh this humorous Folly To doe all things by the Prescript of the Word and live upon the Hopes of an unseen World is by them that would accommodate themselves to present Interests counted Madness 3. Zeale in a good Cause is in it self a good thing Gal. 4. 18. It is good to be zealously affected always in a good thing but the World is wont to call Good Evil. As Astronomers call the glorious Stars by horrid Names the Serpent the Dragon's Taile the greater or lesser Bear the Dog-star so the World is grosly guilty of Misnaming God will not be served in a cold and careless fashion See Rom. 12. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervent in spirit serving the Lord. But this will not suit with that lazy and dull pace which is called Temper and Moderation in the World 4. Holy Singularity as Noah was an Upright Man in a corrupt Age Gen. 6. 9. Noah walked with God And we are bidden not to conform our selves to this world Rom. 12. 2. Now because they would have none to upbraid them in their sins and to part ways and the number of the Godly is fewer they count it a Factious Singularity in them that walk contrary to the course of the World and the stream of common Examples 5. Fervour of Devotion and earnest conversing with God in humble Prayers is call'd Imposture and Enthusiasm The World who are wholly sunk in Flesh and Matter are little acquainted with these Elevations and Inlargements of the Spirit think all to be Imposture and Enthusiasm And though praying by the Spirit be a great Priviledge Iude 20.
Psal. 11. 6. Upon the wicked he will rain Snares fire and brimstone and an horrible Tempest this shall be the portion of their Cup They may flourish for a time yet at length sudden terrible and irremediless Destruction shall be the portion of their Cup. God's Judgments are terrible and unavoidable both here and hereafter Eph. 5. 6. For these things cometh the wrath of God upon the Children of Disobedience Rom. 2. 4. Tribulation Wrath and Anguish upon the Soul of Man that doth evil Alas these things are slighted by wicked Men or else they would not venture as they do you cannot drive a dull Ass into the Fire that is kindled before him Prov. 1. 17. In vain is the Snare laid in the sight of any Bird and would a Reasonable Creature wilfully run into such a danger if he were sensible of it and venture upon so dreadfull threatnings if he did believe them no they think it is but a vain Scare-crow a deceitfull Terrour or a false flash of Fire and therefore embolden themselves in their Rebellion But God's People that know the certainty of these things they cannot but conceive a great horrour at it when they think of the end of these Men their Judgments in this World but especially their eternal Condemnation in the World to come Well then forsaking the Law despising the Precept and slighting the Sanction should be a matter of great Horrour to a tender and gracious Spirit 2. It argueth that they have a due sense of things though others have not 1. They have a due sense of the Evil of Sin Prov. 14. 9. Fools make a mock of sin They sport at it and jeast at it and count it nothing but gracious and tender Hearts have other Apprehensions they know that this is a Violation of the holy and righteous and good Law of God and that it will be bitter in the issue and that they which had pleasure in unrighteousness shall be damned They look upon it with sad Hearts though it be committed by others that the Wicked goe dancing to Hell and are angry with those who mourn for them and dislike that vain Course which they affect 2. They have a due sense of the Wrath of God the Prophet that threatned it saith That rottenness entred into his bones and his bowels quivered Hab. 3. 16. A Lyon trembleth to see a Dog beaten before him It is a trouble to the Godly to think of the horrible punishments of the Wicked which they dread not nor dream of But the Saints have a Reverence for their Fathers Anger Search the Scriptures and you shall find that the Godly are more troubled at God's Judgments then the Wicked themselves who are to feel them Dan. 4. 19. Daniel was astonished for an hour and his thoughts troubled him when he was to reveale God's Iudgments against Nebuchadnezzar So the Prophet Ier. 4. 19. My bowels my bowels I am pained at the very heart verse 22. But my people is foolish they are sottish Children they that brought the Evil upon themselves are senseless and stupid Psal. 90. 11. Who knows the power of thine Anger according to thy fear so is thy wrath Few lay to heart the terrible effects of God's heavy wrath but the Righteous doe they are truly affected with it and with the Cause of it which is Sin God's Wrath affects Men according to the Reverence and Fear wherewith they entertain it but to the Wicked it is but a vain and empty Terrour 3. The certainty of the Threatnings God's People see Wrath and Judgment in the face of Sin whereas those who are drowned in Sensuality and carnal Delights scoff at God's Menaces and jeast at his Judgments neither crediting the one nor expecting the other as if it were but a meer Mockery Isai. 5. 19. Come say they let him make speed and hasten his work that we may see it In their security they will believe nothing but what they feel 4. The Bane which cometh to Communities and Societies from the increase of the Wicked especially when their Wickedness groweth to an height that is when it is committed with boldness Isai. 3. 9. They declare their sin as Sodom they hide it not when Men have lost all shame and modesty and will not be restrained by any Law Surely if we know the evil of Sin the terribleness of God's Wrath believe the Truth of his Threatnings and then consider the danger that will come to our dearest Country we cannot but be greatly moved If a Man were sailing in a Bark and see it guided so that it must necessarily run against a Rock and suffer Shipwrack he would be sorry and deeply affected 3. It cometh from a good Cause 1. In the general it argueth a good Constitution of Soul 2 Pet. 2. 8. For that righteous man dwelling among them in seeing and hearing vexed his righteous Soul from day to day with their unlawfull deeds Passively he was vexed with the impurity of the Sodomites and actively he vexed himself So far as we are Carnal we are pleased with Sin so far as we are Spiritual we are vexed with it Isai. 63. 10. They rebelled and vexed his holy Spirit The better any are the more affected with publick Sins and Judgments Christ weepeth over Ierusalem for their Impenitency and approaching Desolation Luke 19. 41 42. As he came near he beheld the City and wept over it saying If thou hadst known even thou at least in this thy day the things which belong unto thy peace but now they are hid from thine eyes This was in the midst of the Acclamations and Hosannahs of the Multitude when he was welcomed with a Triumph Paul telleth the Corinthians 2 Cor. 12. 21. I am afraid when I come among you my God will humble me and I shall bewaile many which have not repented of the Fornication Lasciviousness and uncleanness which they have committed The more holy any one is the more he is affected and struck at heart with the Sins of others 2. A deep Resentment of God's Dishonour When his Glory is obscured it is a wound to the Hearts of his Children As a Child cannot endure to hear or see his Father disgraced Surely God's Glory is dear to the Saints Psal. 69. 9. The Reproaches of them that reproached thee are fallen upon me Injuries done to God and Religion affect them no less nearly then Personal Injuries which are done to themselves So affectionately zealous are they for God's Honour which is obscured by the wickedness of the Wicked who forsake the perfect Righteous Law of God and usurping God's Authority make a new Law to themselves 3. Compassion to Men. Though they are Wicked men yet they are Men made after God's Image remotely capable to know and love God and live with him for ever whom they should otherwise embrace as Brethren to see them treasure up Wrath against the day of Wrath should be a grief and a trouble to us To think of the everlasting Destruction
a-going as Christ saith I know whence I am and whither I goe They look altogether for the present and if they be well for the present they are contented Alas in what a miserable Case are these Men though they mind it not they seem to me to be like Men that are going to Execution A Man that is going to the Gallows for the present is well hath a great Guard to attend him an innumerable multitude of People to follow him you would think that hardly could a Man be such a Sot and Fool as to think all this should be done for his Honour and not for his Punishment and should onely consider how he is accompanied but not whither he goeth Many such Fools there are in the World that onely consider how they are attended and provided for but never consider whither they are a-going Oh Wretch whither goest thou may we say to one that should pride himself in the resort of Company to his Execution dost thou not see thou art led to Punishment and after an hour or two these will leave thee hanging and perishing infamously as the just reward of thine Offences So many that shine now in the pomp and splendour of worldly Accommodations and are merry and jocund as if all would doe well alas poor Creatures whither are they a-going Iob 21. 12 13. They take the Timbrel and the Harp and rejoyce at the sound of the Organ they spend their days in wealth and in a moment go down into Hell Ye still live and are going to Punishment but mind it not but your Wealth and Honours and Servants and Friends will all leave you to your own doom and yet you are merry and jocund as if your Journey would never end or not so dismally as if you were hastening to a Kingdom and not to an eternal Prison one moment puts an end to all their Joy for ever 2. There are others that wean their hearts from this World and make it their Care that they may carry themselves becoming their celestial Extraction as their Souls were from above by Creation so all their Hopes and Desires and Endeavours are to attain to that Region of Spirits much more as being renewed by Grace do they aim at the Perfection and Accomplishment of that Life which is begun in them and so being made partakers of the Divine nature do they escape the Corruption that is in the world through Lust 2 Pet. 1 4. they are convinced of a better Estate than the World yieldeth and believe it and look for it and long for it and labour for it Now of which number are you or if you cannot decide that because more goeth to the assuring of our Interest than the World usually taketh to be necessary for that end and purpose of which number do you mean to be will you be at home in the World or seek the happiness of the World to come that is in other terms do you mean to be Pagans under a Christian name or Christians indeed you have but the name if you be not Strangers and Pilgrims here upon Earth All Christ's Disciples indeed are called to sit loose from the World and to have an high and deep sense of the World to come as to the other World they are no mere Strangers and Foreigners but fellow Citizens with the Saints and of the Houshold of God Eph. 2. 19. They are of a Family part of which is in Heaven and part on Earth Eph. 3. 15. of whom the whole Family in Heaven and Earth are named some of their Brethren have got the start of them and are with God before them but the rest are hastening after as fast as they can They are sufficiently convinced that the Earth is no place for them they are strangers there and the contentments thereof uncertain and perishing but they are no strangers to Heaven and the blessed Society of the Saints whose privileges they have a full right to now and hope one day to have as full a Possession and an intimate Communion with their Father and all their Brethren Now that you may resolve upon this and carry your selves sutably I shall 1. Give you some Motives 2. A Direction or two 1. Motives 1. He that taketh up his Rest in this World or any earthly thing is but an higher kind of Beast and unworthy of an immortal Soul The Beasts have an instinct that guideth them to seek things convenient for that Life which they have and therefore a man doth not follow the Light of Reason that seeketh to quiet his mind with what things the World affordeth and onely relisheth the contentments of the carnal and bodily Life that is satisfied with his Portion here Psalm 17. 14. All their business and bustle is to have their wills and pleasure for a little while as if they had neither hopes nor fears of any greater things hereafter Psalm 49. 20. Man that is in honour and void of understanding is as the beast that perisheth because he meerly inclineth to present satisfactions for Reason is as a middle thing between the Life of Faith and the Life of Sense it were no great matter whether you were Men or Dogs or Swine if Reason be onely given you for the present World and present satisfactions all your Sense of the World to come and Conscience is as good as nothing 2. None are of so noble and Divine a Spirit as those that seek the heavenly Kingdom Amongst men the Ambitious who aspire to Crowns and Kingdoms that aim at perpetual Fame by their Vertues and rare Exploits are judged Persons of greater Gallantry than Covetous muck-worms and bruitish Epicures yet their highest thoughts and designs are very base in comparison of Christians who by patient continuance in well-doing seek for Life Glory and Immortality Rom. 2. 7. and whom nothing less will content than the injoyment of God himself Their desires are after him Psalm 73. 25. whom have I in Heaven but thee and who is there on Earth I desire besides thee So that as Man being immortal should provide for some place of perpetual abode so herein the Christian excelleth other men that nothing less will satisfie him than what God hath promised his People hereafter The Threshold will not content him nothing but the Throne 3. What a sorry Immortality mock Eternity do they choose instead of the true one when they neglect the pursuit of this heavenly Country If they look no higher than this World all that they can rationally imagine is perpetuating Themselves and their Names and Posterity by successive Generations Psalm 49. 11. Their inward thought is that their Houses shall continue for ever and their Dwelling-places to all Generations they call their Lands by their own names This is styled Nodosa Aeternitas when they live in their Children after death but alas to how few mens share can this fall and those who may in likelihood expect it who are Lords of fair Rents fair Lands Houses and Heritages how
our selves to spiritual Exercises in secret 2. This was a spiritual Duty transacted in the heart by his thoughts The darkness of the Night doth not hinder the delight of the Soul It is Day within though Night without when a Child of God shall see God and be seen of him though the Sun shineth not upon the World it is enough their hearts are inlightned with God's Spirit 3. It was a Duty done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unseasonably to a vulgar eye when others were buried in sleep David would awaken sometimes to remember God It is their Solace and spiritual Affections and heroical Grace must not be limited to the ordinary dull way of expressing Duty to God They have special Affections and special Dispensations Psal. 63. 6. My soul shall be satisfied as with marrow and fatness when I remember thee on my bed and meditate of thee in the night watches 4. It is not unseasonable In the Night without distraction we can more freely command our thoughts for the Senses being exercised scatter the Mind to several Objects Iob 35. 10. None saith where is God my maker who giveth songs in the night that is matter of rejoycing and comfort to poor oppressed Creatures so Psal. 42. 8. I will sing of his loving-kindness in the day-time and in the night his song shall be with me Day and Night he was filled with a sense of God's Love The Reasons are 1. They are fitted for it having knowledge and a deep impression of the majesty of God upon their hearts My reins instruct me in the night-season Psal. 16. 7. These things that make a deep impression in the Day the thoughts will return upon in the Night now God and his Word are impressed upon them 2. They delight in it Psal. 104. 34. My meditation of him shall be sweet I will be glad in the Lord. They delight themselves in beholding the face of God though not by immediate Vision yet by Meditation They are so affected with thoughts of his Excellency Goodness Kindness that it is their solace to draw their hearts off from all Things and Persons in the World to that Divine Object 3. They profit by it 1. As to Comfort it easeth us of many sorrowfull troublesome and weary thoughts we must fetch our Comforts from God the Divine Nature is the first Fountain of them therefore called the God of all Comfort 2 Cor. 1. 3. 2. As to Duty and Obedience the Reasons of our Duty and Subjection are most enforced from the nature of God therefore the more we remember the nature of God the more we are quickned to Obedience there we see his infinite Power supreme Authority exact Holiness tender Love let the potsheards of the earth contend with one another Isa. 45. 9. Our business is to keep God our friend he hath two properties that make him most comfortable or most terrible according as he is at peace or war with us Eternity and Omnipotency Use. Let us take more occasions to think of God and that with admiration many take no more notice of him than if he were not at all but let us take all occasions Psal. 4. 4. Commune with your own hearts upon your bed All the time we can spare from our necessary civil and natural actions should be employed in calling to mind what we have seen or heard or felt of God A lothness and backwardness to this Duty is an ill sign SERMON LXIII PSAL. CXIX 56. This I had because I kept thy Precepts IN this Psalm the dependence of the Verses is neither to be neglected nor too curiously sought after many of the Sentences have no other connexion than Pearls upon the same String though some are as Links in the same Chain fastened one to the other by an apt Method and Order The Design of the Pen-man was to cast all his Experiences into the Order of the Hebrew Alphabet and as there are in the Hebrew Twenty two Letters so Twenty two Parts or Octonaries each Octonary beginneth with the same Letter This Sentence which I have read seemeth to be independent upon the precedent Verse and is the sudden effusion or eruption of a gracious heart ingaged in the Meditation of the Fruit of Obedience This I had because I kept thy Precepts In the Words you have 1. David's Assertion of his Integrity I have kept thy Precepts 2. The Gain of this Course indefinitely proposed This I had 3. The Link between both in the Causal Particle Because David doth not here tell you what he had but this and that this Hope this Comfort this Quickening this Deliverance all this I had that is whatever is good and comfortable the Feminine Pronoun Zeth is put Neutrally the Hebrew wanting the Neuter Gender The Points are two First He that continueth faithfull in a course of Obedience will find at length that it will turn to a good account Secondly That it is of great use to observe what good cometh to us by keeping close to God's ways For the First Point He that continueth faithfull in a course of Obedience will find at length that it will turn to a good account Here three things are to be explained 1. What 't is to keep God's Precepts 2. What is the good that accrueth to us thereby 3. The connexion between both these or the reasons and grounds upon which we may expect this good 1. Let us enquire what 't is to keep God's Precepts The phrase is often used in Scripture implying a diligent Observance of it and Obedience thereunto The term keep relateth to a Charge or Trust committed to us look as on our part we charge Christ with our Souls 2 Tim. 1. 12. I know that he is able to keep that I have committed to him so Christ chargeth us with his Word that we may be chary and tender of it we charge him with our Souls that he may sanctifie and save them in his own day so he chargeth us with his Precepts that we may lay them up in our hearts and observe them in our practice As we would have Christ to be faithfull to his Trust so should we be in ours and that even to a tittle Iam. 2. 10. Whosoever shall keep the whole Law and yet offend in one point he is guilty of all Now there is a twosold keeping of God's Precepts Legal and Evangelical 1. The Legal keeping that is when we keep and perform the Commandments so exactly as is answerable to the rigour of the Law what is that the Law requires perfect and absolute Obedience without the least failing in any one Point Gal. 3. 10. Cursed is he that continueth not in all things that is written in the book of the Law to doe them The least offence according to that Covenant layeth us open to the Curse As for one Sin once committed the Angels were turned out of Heaven and Adam out of Paradise in this sense there is no Hope for us 2. There is an Evangelical keeping God's
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
we are sooner made evil by evil Company than good by good Company 1 Cor. 15. 33. Be not deceived evil communications corrupt good manners evil words or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil converses corrupt good manners We convey a disease to others but not our health oh how carefull should we be of our friendship that we may converse with such as may go before us as examples of Piety and provoke us by their strictness heavenly-mindedness mortification and self-denial to more love to God zeal for his glory and care of our Salvation Especially doth this concern the Young who by their weakness of Judgment the vehemency of their Affections and want of Experience may be easily drawn into a snare 3. Our love to God should put us upon loving his People and making them our intimates for Religion influenceth all things our Relations common Imployments Friendships and Converses It is a smart question that of the Prophet 2 Chron. 19. 2. Shouldst thou help the ungodly and love them that hate the Lord Surely a gracious heart cannot take them into his bosome he loveth 〈◊〉 with a love of good-will as seeking their good but not with a love of complacency as delighting in them Our Neighbour must be loved as our selves our natural Neighbour as our natural self with a love of Benevolence and our spiritual Neighbour as our spiritual self with a love of Complacency In opposition to Complacency we may hate our sinfull Neighbour as we must our selves The wicked is an abomination to the righteous Prov. 29. 26. the hatred of Abomination is opposite to the love of Complacency as odium inimicitiae to amor benevolentiae So David saith Psalm 139. 21 22. Do not I hate them O Lord that hate thee and am I not grieved with those that rise up against thee I hate them with a perfect hatred I count them mine enemies I cannot cry up a Confederacy with them they that have a kindness for God will be thus affected 3. There is a threefold Friendship Sinfull Civil and Religioâ—…s 1. Sinfull when men agree in Evil as Drunkards with Drunkards or Robbers with Robbers Prov. 1. 14. Cast in thy lot among us let us all have one purse When men conspire against the Truth and Interest of Christ in the World or league themselves against his People as Gebal and Ammon and Amalek Psalm 83. 3. divided in Interests but united in Hatred as Herod and Pilate against Christ. This is unitas contra unitatem as Austin or consortium factionis a bond of Iniquity or confederacy in evil Again 2. There is Civil Friendship built on natural Pleasure and Profit when men converse together for Trade or other civil Ends thus men are at liberty to choose their Company as their Interests and course of their Imployments leade them The Apostle saith a man must go out of the World if he should altogether abstain from the Company of the Wicked 1 Cor. 5. 9 10. I wrote to you in an Epistle not to company with Fornicators Yet not altogether with the Fornicators of this world or with the Covetous or Extortioners or Idolaters for then must ye needs go out of the world But 3. There is Religious Friendship which is built on Vertue and Grace and is called the unity of the Spirit Eph. 4. 3. Endeavouring to keep the unity of the Spirit in the bond of peace Now this is the firmest bond of all Sinfull Societies are soon dissolved Drunkards and prophane Fellows though they seem to unite and hold together yet upon every cross word they fall out and break and Civil Friendship which is built on Pleasure and Profit cannot be so firm as that which is built on Honesty and Godliness This is among the Good and Holy who are not so changeable as the Bad and Carnal and the ground of it is more lasting This is amicitia per se the other per accidens from constitution of Soul and likeness of Spirits The good we seek may be possessed without envy the Friends do not streighten and intrench upon one another Self-love and Envy soon breaketh our Friendship but these seek the good of another as much as their own delight in the Graces of one another 4. In Religious Friendship we owe a love to all that fear God Acts 4. 32. The multitude of them that believed were of one heart and one soul. Love is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bond of perfectness Col. 3. 14. all things are bound together by a holy Society and preserved by it There is in Love a desire of Union and Fellowship with those whom we love 1 Sam. 18. 1. Ionathan's Soul was knit to the Soul of David and he loved him as his own Soul and the Apostle biddeth all Christians to be knit together in brotherly love Col. 2. 2. without this they are as a besome unbound they fall all to pieces 5. Though there must be a Friendship to all yet some are to be chosen for our Intimacy our Lord Christ had Peter Iames and Iohn Matth. 17. 1. Matth. 26. 37. He took with him Peter and the two sons of Zebedee When he raised Iairus Daughter he suffered none to go in but Peter Iames and Iohn Luke 8. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this may be because of sutableness or special inclination or their excellency of Grace sicut se habet simpliciter ad simpliciter ita magis ad magis 6. Our Converse with these must be improved to the use of Edifying to doe one another good by Reproof Advice Counsel Levit. 19. 17. Thou shalt not hate thy Brother in thy heart thou shalt in any wise reprove him and not suffer sin to be upon him This is kindness to his Soul Rom. 1. 11. I long to see you that I may impart unto you some spiritual gift to the end you may be established SERMON LXXII PSAL. CXIX 64. The Earth O Lord is full of thy Mercy teach me thy Statutes IN this Verse I observe 1. David's Petition Teach me thy Statutes 2. The Argument or Consideration which encourageth him to ask it of God The Earth O Lord is full of thy Mercy The sum and substance of this Verse will be comprised in these five Propositions I. That saving Knowledge is a Benefit that must be asked of God II. That this Benefit cannot be too often or sufficiently enough asked It is his continual request III. In asking we are encouraged by the Bounty or Mercy of God IV. That God is mercifull all his Creatures declare V. That his Goodness to all Creatures should confirm us in hoping for saving Grace or spiritual good things I Prop. That saving Knowledge is a Benefit that must be asked of God for three Reasons 1. God is the proper Authour of it 2. It is a singular Favour where he bestoweth it 3. Prayer is the appointed means to obtain it 1. God is the proper Authour of it The Fountain of Wisdome is not in Man himself but God giveth
and suitable Object to our Souls in him is nothing but good God is Goodness it self he is one that has deserved your Love and will satisfy and reward your Love All the good we have in an Ordinance it is from him and to lead up our Souls to him Our business now is to love God who loved us first 1 John 4. 19. to love him by devoting our selves to him and to consecrate our all to his Service 4. To desire more communion with him and to long after the blessed Fruition of him when God shall be all in all not onely be chief but all When we shall perfectly injoy the Infinite God when the Chiefest Good will give us the greatest Blessings and an Infinite Eternal God will give us a far more exceeding and eternal weight of Glory the Word Sacraments and Prayer convey but little to you in comparison of that when God is Object and Means and all things The Soul is then all for Christ and Christ all for the Soul Your whole employment is to love him live upon him Here we give away some of our Love some of our Thoughts and Affections on other things Christ is crowded hath not room to lay forth the glory of his Grace but there is full scope to doe it SERMON LXXVIII PSAL. CXIX 68. Teach me thy Statutes SECONDLY We come to David's Petition Teach me thy Statutes which I shall be brief in because it doth often occur in the Verses of this Psalm David's Petition is to understand the Word that he might keep it Teaching bringeth us under the power of what is taught and increaseth Sanctification both in heart and life as well as illumination or information Doctr. One chief thing which they that believe and have a sufficient apprehension of God's Goodness should seek of him in this world is Understanding and keeping the way of Salvation This Request is inforced out of the former Title and Compellation 1. Because the saving Knowledge of his Will is one principal effect of his Bounty and Beneficence As he sheweth love to Man above other Creatures in that he gave him such a Life as was Light Iohn 1. 4. that is had Reason and Understanding joyned with it so to his People above other men that he hath given them a saving Knowledge of the way of Salvation since Sin Psalm 25. 8. Good and upright is the Lord he will teach Sinners the way 'T is a great discovery of God's Goodness that he will teach Sinners a Favour not vouchsafed to the faln Angels 't is more than if he gave us the Wealth of the whole World that will not conduce to such an high use and purpose as this More of his good-will and special Love is seen in this to teach us the way how to enjoy him Eternal Life is begun by this saving Knowledge Iohn 17. 3. And this is Life eternal that they might know thee the onely true God and Iesus Christ whom thou hast sent 2. This is one principal way whereby we shew our sense of God's Goodness That 's a true apprehension of God's Goodness which giveth us Confidence and Hope of the saving Fruits of it When the oftner we think of it the more of Sanctification we seek to draw from this Fountain of Goodness That is an idle Speculation that doth not beget Trust an empty Praise a meer Compliment that doth not produce a real Confidence in God that he will give us spiritual Blessings when we heartily desire them True Knowledge of God's Name breedeth Trust Psal. 9. 10. They that know thy Name will put their trust in thee and more particularly for this kind of Benefit 'T is a general encouragement Matth. 7. 11. If ye then being evil know how to give good gifts to your Children how much more shall your Father which is in Heaven give good things to them that ask him but 't is limited to the Spirit Luke 11. 13. If ye being evil know how to give good gifts to your Children how much more shall your heavenly Father give the Spirit to them that ask it Without this Faith there is no Commerce with God 3. 'T is an Argument of the good temper of our Souls not to serve our carnal turns but promote the welfare of our Souls when we would enjoy and improve the Goodness of God to get this Benefit 1. They are affected according to the value of the thing Of all the Fruits of God's Goodness which an holy Man would crave for himself and challenge for his Portion this he thinketh fittest to be sought sanctifying Grace to understand and keep the Law If this be not the only yet 't is the chiefest Benefit which they desire in the World For other things let God deale with them as he will but they value this among the greatest things which God bestoweth on Mankind Observe here how much the Spirit of God's Children differeth from the Spirit of the World they account God hath dealt well with them when he bestoweth upon them Wealth and Honour Psalm 4. 6. Who will shew us any good but the other desire Grace to know God's Will and to serve and please him there is the thing they desire and seek after as suiting their temper and constitution of Soul A Man is known by his desires as the temper of his Body by his Pulse 2. They would not willingly sin against God either out of ignorance or perverse affections therefore if God will direct them and assist them in the work of Obedience their great care and trouble is over 'T is a good sign that a man hath a simple honest Spirit when there is rooted in his heart a fear to offend God and a care to please him He may erre in many things but God accepts him as long as seeking Knowledge in order to Obedience Eph. 5. 15 16 17. All that God requireth both for matter and manner is that we would not comply with Sin seeing the time is evil and full of Snares we should not be unwise in point of Duty 3. They have an holy Jealousy of themselves David desired to use every Condition well whether he were in Prosperity or Trouble The Context speaketh of Afflictions that were sanctified but a new Condition might bring on a new Alteration in the Soul Prosperity would make him forget God and Trouble overwhelm him if God did not teach him In what state soever we be we must desire to be taught of God otherwise we shall faile Phil. 4. 11 12. For I have learned in whatsoever state I am therewith to be content I know how to be abased and how to abound every-where and in all things I am instructed Unless the Lord guide us we shall be as Ephraim was a Cake not turned Hos. 7. 8. baked but on one side quite dough and raw on the other side faile in the next Condition though passed over one well 4. A Sense of the Creatures Mutability Comparing it with the former Verse I observe that
another thing to the Saints if they are advanced their Hearts are inlarged to God if afflicted they grow more humble watchfull serious all things work together for the worst to the Wicked if God make Saul a King Iudas an Apostle Balaam a Prophet their Preferment shall be their Ruine Human's Honour Achitophel's Wit and Herod's Applause turned to their hurt If in Prosperity they contemn God if in Adversity they deny and blaspheme him Prov. 1. 32. For the turning away of the simple shall slay them and the prosperity of fools shall destroy them As the salt Sea turneth all into salt water so a man is in the Constitution of his Soul all things are converted to that use Use 3. Is to perswade us to make this acknowledgment that Affliction is good There needs many Graces before we can thus determine 1. Faith 't is not present but it must be believed hoped and waited for 'T is not fit all should be done in a day and as early as we would in the Lord's time the Fruit will appear The Word doth not work by and by so not the Rod. Faith can see good in that in which Sense onely can find smart Phil. 1. 19. I know this shall turn to my Salvation through your prayer and the supply of the Spirit of Iesus Christ. And we know that all things shall work together for good Rom. 8. 28. Though it doth not appear yet we know 2. Love The Children of God out of their Love to God and present submission to God do count whatsoever he doth to be good Psalm 73. 1. Tet God is good to Israel though he seemeth to deale with his People hardly yet Love pronounceth the Dispensation to be good it can see a great deal of love in pain and smart and chastenings I have read once and again of such a Rabbin that when told of an Affliction would say this is good because it cometh from God 3. Spiritual Wisdome and Choice to esteem things according to their intrinsick worth an high value of Holiness profiting in Sanctification is more than enough to recompence all the trouble we are put to in learning it This will make us yield to be lessened in our worldly Comforts for the increase of spiritual Grace as Paul would cheerfully part with his Health that he might have more Experience of Christ 2 Cor. 12. 10. I will take pleasure in infirmities necessities and distresses for Christ's sake Surely the loss of outward things should trouble us the less and we should be the sooner satisfied in God's Dispensation if he will take away our earthly Comforts and make us more mindfull of that which is heavenly if by an aking Head God will give you a better Heart by the death of Friends promote the life of Grace 4. Diligence and Heedfulness 1. To observe Afflictions 2. To improve 1. To observe what falleth out from what hand it cometh to what issue it tendeth otherwise if we observe it not how can we acknowledge it give God the glory of his Wisdome and Goodness In Heaven when we shall know as we are known 't will be a great part of our lauding of God to look back on his Providence conducting us through troubles as 't is pleasant for Travellers in their Inn to discourse of the deepness and danger of the Ways and now when we rather are known than know Gal. 4. 9. 't is usefull and comfortable to take notice of God's dealing with us Oh what a deal of Wisdome Faithfulness and Truth may we see in the Conduct of his Providence Gen. 32. 10. I am not worthy of the least of all thy mercies and of all the truth which thou hast shewed unto thy Servant for with my staff I passed over this Iordan and now I am become two bands Psal. 119. 75. I know O Lord that thy Iudgments are right and that in faithfulness thou hast afflicted me What necessity of his Chastisement to prevent our Pride Security Negligence with what Wisdome was our Cross chosen how did God strike in the right Vein you were running on apace in some neglect of God till he awakened you this observation will help us to love God who is vigilant and carefull of our welfare it will allay all the hard thoughts that we have of the seeming severity of his Dispensations 2. Diligence to improve it for the bringing about of this good We must not be idle Spectatours but active under God we must more stir up our selves and exercise our selves to Godliness The Affliction of it self is a dead thing there must be help Phil. 1. 19. For I know this shall turn to my Salvation through your prayer and the supply of the Spirit of Iesus Christ 2 Cor. 1. 11. Ye also helping together by prayer for us 'T is not the nature of the Cross nor the power of inherent Grace without the actual influence of the Spirit that makes Troubles profitable We must excite our selves also for the Saints are not onely passive Objects but active Instruments of Providence We are not merely to be passive Heb. 12. 11. It yieldeth the pleasant fruit of Righteousness to them that are exercised thereby God exerciseth us with the Rod and we must exercise our selves under the Rod. We are ingaged to use all holy Means to this end searching praying rowsing up our selves learning our proper Lessons then we will come and make our acknowledgment It is good for me that I have been afflicted SERMON LXXX PSAL. CXIX 72. The Law of thy Mouth is better to me than thousands of gold and silver THESE words may be conceived as a reason of what was said in the foregoing Verse David hath told us there that it was good for him that he was afflicted because of the Benefit obtained by his Afflictions he had learned God's Statutes knew more of his Duty and had an heart to keep closer to it now this gain was more to him than his loss by Affliction for he doth not value his Happiness by his temporal Interests so much as by his thriving in Godliness all the Wealth in the World was not so much to him as the spiritual Benefit which he got by his sore Troubles For the Law of thy Mouth c. The Text is a profession of his respect to the Word a profession which containeth in it the very spirit of Godliness a speech that becometh onely such a man's mouth as David was one that is sincerely godly Many will be ready to make this profession but other things do not suit the profession of their Mouths is contradicted by the disposition of their Hearts and the course and tenour of their Lives Observe here two things 1. The things compared 2. The value and preference of the one above the other 1. The things compared on the one side there is the Law of God's Mouth on the other thousands of gold and silver 2. The value and preference of the one above the other 't is better to me 't is
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
and Silver but he that wants the Benefits which the Word of God offereth and conveyeth to us Gold and Silver are but one sort of Riches and but the lowest and meanest sort You do not count a man poor if he have Lands though he hath not ready Money much less is a man poor if he hath Gold though he hath not Silver so a Christian is not poor if he hath God and Christ and the Spirit though he say with the Apostle Peter Silver and gold have I none Acts 3. 16. Angels are not poor though they have not Flocks and Herds and yearly Revenews they have an excellency suitable to their Natures So a Christian is not poor while he possesseth him who possesseth all things But that I may not seem onely to say that the Treasures of Grace are the true Riches I shall prove it by two Arguments 1. That 's the true Riches which can buy and purchase all other things but all other things cannot buy and purchase it now all the Riches in the World cannot buy and purchase those Benefits which the Word offereth to us They cannot purchase the Favour of God For what hope hath the Hypocrite if he hath gained when God comes to take away his Soul Job 27. 8. Many a carnal Wretch doth not make a saving Bargain of it but be it so he looketh for Worldly gain and hath it what will this stead him when God puts the Bond of the Old Covenant in suit and demandeth his Soul from him he is loth to resign it but God will have it What can he give in exchange for his Soul Money cannot purchase the Grace of the Redeemer 1 Pet. 1. 18. Ye are not redeemed with Corruptible things and Psalm 44. 6 7 8. The Redemption of the Soul is precious Men would if they could give a thousand Worlds for the pardon of their Sin when they come to receive the fruit of it but all will not doe the Wrath of God must be appeased and the Justice of God satisfied by another kind of Ransome They cannot purchase the Grace of the Spirit Simon Magus would give money for the Gifts of the Holy Ghost but Peter said to him Thy money perish with thee because thou hast thought that the gift of God may be purchased with money Acts 8. 20. His Request was base and carnal yet thus far it yieldeth a testimony to the truth in hand that he thought the Gift of the Holy Ghost better than Money or else he would not have offered his Money for it yea the lowest and far less necessary Gift than his sanctifying guiding and comforting Work well then all other things cannot purchase these Benefits But on the other side these Benefits procure all other things Grace giveth us an advantage in worldly things above others for certainly man doth not live by bread onely Matth. 4. and his Life doth not lie in worldly abundance the natural much more the sanctified and comfortable use of the Creatures dependeth on the Favour of God and his Fatherly Care and Providence which is assured to the Heirs of Promise Matth. 6. 33. First seek the Kingdome of God and his Righteousness and these things shall be added 1 Tim. 4. 8. Godliness hath the promise of this life and that which is to come Prov. 3. 15 16. Wealth is not to be compared with Wisdome Because in her right hand is length of days and in her left hand riches and honour A Child of God that is obedient to the Word hath more advantage for the World than a wicked Man hath he hath a Promise which the other hath not a warrant to cast his Care upon God he gets more by the want of worldly Things than a wicked Man by the possession of them for his want is sanctified and worketh for good 2. The World cannot recompence and supply the want of that Grace we get by the Word but this can easily supply the want of the World The Worth and Value of things is known by this what we can least want Now there is no earthly Thing but may be so supplied as that its want should be better to us than its injoyment Sickness may be better to us than Health because of experiences of Grace 2 Cor. 12. 10. Poverty may be better than Wealth because we may be rich in Grace Iames 19. so Iames 2. 5. so 1 Tim. 6. 6. Godliness with Contentment is great gain Slender Provisions with a contented Heart is much better than a great deal more Wealth Godliness can supply the room of Wealth but Wealth cannot supply the room of Godliness If the want of Wealth helps us to an increase of Grace and Communion with God it helpeth us to that which is of higher and greater value than the injoyment of Wealth could afford But now on the other side the World will not give us a recompence for the want of Godliness Matth. 16. 26. What is a man profited if he shall gain the World and lose his Soul What shall be given to the Party for that loss his Soul is lost not in a natural Sense but in a legal Sense forfeited to God's Justice We may please our selves in our carnal Choice for a while but Death bloweth away all our vain Conceits Ier. 17. 11. At his latter end he shall be a Fool. He was a Fool before all his life time but now in the Judgment and Conviction of his own Conscience His Conscience shall rave at him Oh Fool Madman to hazard the Love of Christ for worldly Things These things cannot be recompensed by any other What poor Rewards can the World yield you for the loss of Christ and Heaven Alas then you lose your Treasure and have nothing to comfort you but Rattles and Bables which will no more comfort us than fine Flowers will a man going to Execution thus in the Nature of Riches 2. Let us come to the Use and End of these things the Use of the Law of God's Mouth and the Use of Wealth the Use of Wealth is to support and maintain the present Life and the bodily State during our Pilgrimage and passage through the World but the Use of the Word is to guide and direct us in the way to the Blessedness of the World to come The World supplieth our bodily Necessities But the Law of God is perfect converting the Soul Psalm 19. 7. It discovereth a man's Soul-misery and remedy as it directeth to Christ and enforceth our obedience to God and prescribeth an universal adherence to him and dependance on him Our Souls are faln off from God by Sin into a most dolefull state and have no other way of recovery than is prescribed in this blessed Word of God There are three Uses of the Word of God and they do all commend and endear it to our respects 1. 'T is the great means to sanctify and convey a divine Principle and Nature in us 't is not onely the Rule but the seed of the New
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
Some to revive the pristine Purity others the old peaceable Spirit God hath so counterballanced all Parties that they may be mutually helpful But not that we despise and contemn any other and seek to destroy and subvert another and so make way for great mischiefs Every one hath enough to humble him and enough to render him useful to humane Society Therefore we must not set at nought our brother Rom. 14. 10. God hath made him something which thou art not and given him an ability to do something thou canst not do or wouldst not submit unto Contempt is the fruit of Pride there are none but deserve some respect Scorn is the bane of humane Society Secondly It betrayeth it self in contention with Equals Wrath and contention cometh by pride Prov. 13. 10. Every one seeks to be eminent and would excel Not in graces and gifts that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an holy emulation but in rank and place We set too high a price upon our selves and when others will not come up to our price we are troubled We ascribe too much to our selves and when we meet not with that respect and honour which we affect we fall into contention and break out into strifes supposing our selves neglected We see it often what a make-bait this is in the world if others do not accommodate themselves to our sense if they approve not all things we say if their Opinion differeth a little or it may be nothing from ours Men pertinaciously obstinate in their Preconceptions will not change Opinion upon apparent evidence But now humble men are always peaceable they can better give and take these respects which are done to one another than others can The Apostle saith Ephes. 5. 21. Submit your selves to one another in the fear of God There is a service of love which every one oweth to another for their mutual good and advantage and is called Submission though it be to Equals because our proud and lofty spirits look upon it as below us There are none living whom God alloweth to live only to themselves Now that there may be an equality we are to stoop and condescend to one another others are to live to us and we to them 1 Pet. 5. 5. Be subject one to another and be cloathed with humility for God resisteth the proud and giveth grace to the humble This mutual subjection to another in the duties of love can never be obtained till we learn to moderate our esteem of our selves and heighten our esteem of others we can neither advise nor instruct nor esteem one another nor maintain peace in our Relations and perform all Christian offices to each other till this spirit prevail with us Thirdly By undutifulness to Superiors or those that are preferred in honour before our selves Proud men would be admired of all well thought of and spoken of by all and preferred above all and if it be not so they are discontented and a secret enmity and malignity invadeth their spirits and setleth it self there it is an apparent fruit of natural corruption Iam. 4. 5. The spirit that dwelleth in us lusteth to envy Men cannot endure either the real or reputed excellency of others The proud creature would shine alone Therefore we are secretly nibling at the credit of others blasting their reputation and desire by all means to lessen them or that they should be lessened and where this disposition prevaileth into any degree of strength and tyranny it groweth outragious Prov. 27. 4. Wrath is cruel and anger is outragious but who is able to stand before envy For when we are grieved at the prosperity and excellency of others we seek to undermine them by all the means we can devise As when the Brothers of Ioseph sought to put him out of the way And when Saul envied David he was still plotting his destruction So when the Pharisees envied Christ If we let him alone all men will run after him This brought them to crucifie the Lord of glory Anger venteth it self in sudden flashes and Wrath in some present act of violence but Envy is injurious and treacherous Anger and Wrath suppose some offence but Envy is troubled at the goodness and excellency of others Anger and Wrath are assuaged by degrees and when the raging Billows and Tempest ceaseth there is a Calm but this groweth by time and is exasperated more and more the longer those whom we envy are in good condition Now this affection reigned in us in our natural estate Tit. 3. 3. and remaineth in some degree in the best 4. Another expression of Pride is impatiency of Admonitions and Reproofs that is the cause of the wickeds hatred of the Godly because their lives are a real reproof Ioh. 7. 7. The world hateth me because I testifie of it that the works thereof are evil Heb. 11. 7. But surely it argueth a proud spirit when men cannot endure friendly counsel and will not have their privy sores touched but they grow fierce and outragious especially when they excel others in Rank and Power As when the Prophet reproved Amaziah 2 Chron. 25. 16. Art thou made of the King's Counsel forbear why shouldst thou be smitten so 2 Chron. 18. 23. He smote him on the cheek and said When went the spirit of the Lord from me to speak unto thee So the Pharisees hated Christ because of his free Reproofs Ioh. 9. 40. Are we blind also They cannot endure to hear of their faults especially from one in an inferiour condition and think every reproof to be a reproach though never so wisely and compassionately managed and that it is beneath their rank to stoop to it though Iob despised not the cause of his maid-servants Job 31. if they had any thing to say against him And David stopped upon Abigails motion 1 Sam. 25. 26. 5. Take heed of building too securely upon earthly enjoyments as if your Estate were so firm and secure that it could not be altered because you are high and great in Wealth Power Honour and Esteem Confidence in our outward Estate is a sure note of Pride Psal. 10. 4 5. The wicked through the pride of his countenance will not seek after God God is not in all his thoughts His ways are always grievous thy judgments are far above out of his sight as for all his enemies he puffeth at them He hath said in his heart I shall not be moved I shall not be in adversity There the Psalmist chargeth Pride on the wicked and such a Pride as ariseth from confidence in outward prosperity and mentioneth a double effect not only slighting their Adversaries but God himself 'T is no matter for any terms of peace or moderation towards their Adversaries his ways are always grievous Therefore are they violent fierce and high and severe towards them do not need the protection of God therefore cold flat negligent in Prayer yea scorn to implore God by Prayer for any Blessing They are so high in Place and Power
on the back of the righteous Psal. 125. 3. Therefore rouze up your selves and say as David Psal. 42. 5. Why art thou cast down O my soul and why art thou disquieted within me hope thou in God for I shall yet praise him c. Let us not always pore on our grievous miseries Observe the season when apt to be corrupted with ease and prosperity and to carry it negligently to God and proudly and oppressingly to Men There may come a change So when apt to faint seek out arguments of encouragement and hope that God will be good to us Psal. 56. 3. At what time I am afraid I will trust in thee That 's our business at such a time to strengthen our dependance for still we must oppose the prevailing corruption 2. Better Things That 's the true Christian Spirit that mainly looks after the world to come that hope is freest from snares An earthly hope maketh Men carnal often enticeth them to use ill means to get it accomplished Desires and hopes of temporal happiness that the world may smile upon us doth not breed so good a spirit This hope goeth upon surer grounds meeteth with fewer disappointments Well then hope for these things We shall hear of few in whom the former part of the Text is verified if understood of eternal salvation My soul fainteth for thy salvation This temper is very rare and few that have such a spirit as Paul had Phil. 1. 23. I desire to be dissolved and to be with Christ c. But all Christians should hope for eternal life and prepare for it and make this the great cordial and solace of their souls God's People do too much please themselves with thoughts of temporal happiness this is no good spirit The appetite of temporal honor wealth and peace is natural to us we should be at a greater indifferency about these things as not to be very solicitous about them V. DOCT. This Hope is bred or nourished in us by the Word of God 1. Because that is the Law of Commerce between us and God in the promissory part it sheweth what salvation and deliverance we may expect from him And in the mandatory part upon what terms and who are the persons qualified to receive this deliverance and without heeding of these things hope is a groundless presumption As if we expect things not promised or not in the way wherein they are promised We must have an eye both on the promises and the precepts The one to encourage us the other to direct us It sheweth our hope is of the right constitution Psal. 119. 166. I have hoped for thy salvation and done thy commandments Psal. 147. 11. The Lord taketh pleasure in them that fear him in those that hope in his mercy And Psal. 33. 18. Behold the eye of the Lord is upon them that fear him upon them that hope in his mercy As a Man that consulteth with his Charter and Conveyance is more assured of his Right and Title The Scripture is cast into the nature of a Covenant or a mutual Indenture drawn up between us and God There we find God hath deeply and strongly engaged himself to us and we to him This we have to shew under his hand 2. We should give such credit to the Word of God as to believe it when to sense there is no likelihood of the performance of it For what is impossible to appearance is not impossible to God and the certainty of the Promises doth not depend upon the probabilities of sense but the all-sufficiency of God Firmia dicta tanti existimantur quantus est ipse qui diceret If God promise any thing who is Almighty and who is Faithful it will be accomplished and we may rest upon it in the greatest Extremities Perplexities and seeming Impossibilities We must not confine God within the bounds of created power 3. God's Word should be as good as Deed For his Word and the beck of his Will doth all things Do not my words do good to him that walketh uprightly Micah 2. 7. Not say good but do good when 't is said it may be accounted done the performance is so certain 4. The best hold-fast we can have upon God is by his Word Whatever his dispensations be though he with-hold comfort and deliverance from us yet it will do well in time Therefore whether he smileth or frowneth his Word should be our support His Dispensations vary but his Word is firm USE Let the Promises of God strengthen and revive our hearts If God hath said any thing his People should believe him His Word is a Word of Truth Heb. 11. 11. Sarah's Faith was built upon this She judged him faithful who had promised His Word is a Word of Power for he is a God of all Power and Might Heb. 11. 17 18 19. so Abraham's Faith By faith Abraham when he was tried offered up Isaac and he that had received the promises offered up his onely begotten son Of whom it was said that in Isaac shall thy seed be called Accounting that God was able to raise him up even from the dead His Power as is his Being is infinite Therefore having his Word this should give us rest and contentment of Soul though there be no appearance of performance the Promise is Yea and Amen continueth in one invariable tenour Let not Faith dye SERMON XC PSAL. CXIX VER 82. Mine eyes fail for thy word saying When wilt thou comfort me IN this Verse the Man of God expresseth 1. His earnest expectation of the comfort of the Promises 2. His longing desire after it as Hope is wont to vent it self by serious thoughts intermixed with strong desires of the Blessing promised His earnest expectation is expressed in the first Clause Mine eyes fail for thy word His longing and strong desire in the following words Saying When wilt thou comfort me His earnest Hope and Expectation is first to be considered And here his Hope is described 1 By the effect his looking after the accomplishment of the Promise as Iudges 5. 28. when Sisera's Mother expected him She looked out at a window and cried thorow the lattesse Why is his charet so long in coming why tarry the wheels of his charets And Rom. 8. 19. The earnest expectation of the creature waiteth c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lifting up or stretching out of the head as we use to do when we look for any thing to see if we can spy it a coming 2 By the incident weakness because of the delay of help Mine eyes fail for thy word He had looked and looked long till he was weary of looking what he said before of the soul here he speaketh of his eyes There the object was salvation here the word Observe first That Hope keepeth the eye of the Soul so fixed upon the Promise that it is ever looking for deliverance and salvation Hezekiah useth almost the same manner of speech Isa. 38. 14. Mine eyes fail with looking
not by glances and wishes for the worst men may have some of these in their good mood and sober thoughts but by frequent deep and ponderous meditations You do not eye the mark Phil. 3. 14. nor mind your scope and great end 2 Cor. 4. 18. Certainly that which must be intended in every righteous action either formally or virtually that is by some noted explicite thought or by the unobserved act of some potent habit should be oftner thought of and longed for you do not live by Faith else For what is living by Faith but withdrawing the mind from present things to things to come looking beyond and above the world to eternity 2 Cor 5. 7. Heb. 11. 11. You are not acquainted with the insluence of the Spirit of Wisdom and Revelation For he openeth the eyes of the mind Why That you may look above the Mists and Clouds of the lower World to those good things which we are to enjoy in Heaven Eph. 1. 17 18. and 1 Cor. 2. 12. Alas we are taken up with trifles and childish toys have our thoughts little exercised about these nobler objects Therefore is it that our diligence is so little for if they were oftner minded they would be more diligently sought after Phil. 3. 14. I press towards the mark for the prize of the high calling of God in Christ Iesus Therefore is our patience so little for the bitterness of the Cross would be more sweetned if our minds and meditations were oftner set about Heaven and heavenly things Rom. 8. 18. Therefore are our Conversations so worldly Phil. 3. 19. our desires and longings so cold and weak so little mind to get home Phil. 1. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 USE 2. To press us to eye the promised Blessedness more than we do The Promise is our warrant and the thing promised is the comfort solace and support of our Souls The Promise must be laid up in the heart with a firm strong assent and the thing promised ever kept in view I shall give you the Qualifications of this Expectation 1. It must be a serious and earnest Expectation Phil. 1. 20. According to my earnest expectation that in nothing I shall be ashamed Earnest expectation is that which exciteth the heart to be ever looking and longing for the things promised Our eyes are always looking to Heaven which is the seat and solace of our happiness David describeth his earnestness notably Psal. 130. 5 6. I waâ—…t 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 The Priests that officiated in their turns never mist the performance of their daily offices there So David was still awakening his desires continuing his daily attendance on God and renewing his longings and hopes 2. It is a lively expectation 1 Pet. 1. 3. Begotten again unto a lively hope 'T is called lively from the effect such as will put life into us in our damps of spirit and greatest discouragements quickneth us to hasten home apace being animated by some chearful foretastes of what we expect 3. It is a constant and unconquerable Expectation not broken with present difficulties but sustaineth the Soul till our full and final deliverance cometh in hand Psal. 123. 2. As the eyes of servants look unto the hands of their masters and the eyes of maidens unto the hands of their mistress so our eyes wait on the Lord our God until he have mercy on us They never give over waiting and looking till God shew mercy 1 Pet. 1. 13. Wherefore gird up the loins of your mind be sober and hope to the end for the grace that is to be brought unto you at the revelation of Iesus Christ. And Heb. 6. 11. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end 4. It is a sure and certain Hope as being built on God's truth and faithfulness 't is compared to an anchor sure and stedfast Heb. 6. 18. Why because of God's Word and Oath God is the Supreme Verity who can neither deceive or be deceived therefore we should rest satisfied with his Promise To a Promise that it be certain and firm three things are required that it be made seriously and heartily with a purpose to perform it That he that promiseth continue in this purpose without change of mind That it be in the power of him that promised to perform what is promised Now of all these things there can be no doubt if we believe the Scriptures to be the Word of God First Certainly God meaneth as he speaketh when he promiseth to give eternal life to the faithful Servants and Disciples of Jesus Christ. There is no question but that he is so minded when he who is Truth it self hath told the world of this for what needed God to court the Creature or tell them of an happiness which he never meant to bestow upon them If an honest Man hath promised any thing in his power we look he should be as good as his word Yea we have his Oath which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sent his Son with a Commission from Heaven to assure us he is Amen the faithful Witness Rev. 3. 14. He wrought miracles to confirm his message dyed rose again and revived 1 Pet. 1. 21. Who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God This message afterwards was confirmed by all kinds of signs and wonders wrought by them who went abroad in his Name to assure the world of this Not to believe God is serious is to make him a Lyar. Secondly That God doth continue his purpose there can be no doubt in them who consider his unchangeable Nature he may change his Dispensation but not his purposed Will Jam. 1. 17. Every good gift and every perfect gift is from above and cometh down from the Father of lights with whom is no variableness neither shadow of turning Mal. 3. 6. I am the Lord I change not therefore the sons of Iacob are not consumed Thirdly That he is able to perform it since he can do what he will Rom. 4. 21. And being fully persuaded that what he had promised he was able also to perform So Phil. 3. 21. According to the working whereby he is able even to subdue all things to himself The most difficult thing in our Hope is the raising of our Bodies after eaten by Worms and turned to dust 'T is a thing incredible and to flesh and blood wholly impossible but nothing is impossible to God 'T is within the reach and compass of Divine Omnipotency Well then the thing is sure in it self let us labour and suffer reproach wait with patience renounce the desires and delights of the flesh and with
of comfort to God whether he will give temporal deliverance a comfortable sense of his love or hopes of glory a clearer right and title to eternal Rest. 2. Yea refer the thing it self Comfort is necessary because a great part of our temptations lie in troubles as well as allurements Sense of pain may discompose us as well as pleasure entice us The world is a persecuting as well as a tempting world The flesh troubleth as well as enticeth The Devil is a disquieting as well as an insnaring Devil But yet comfort though necessary is not so necessary as holiness Therefore though comfort is not to be despised yet sincere love to God is to be preferred and though it be not dispensed so certainly so constantly and in so high a degree in this world we must be contented The Spirits comforting work is oftner interrupted than the work of holiness so much as is necessary to our employment for God in the world we shall have 3. Comfort is raised in us by the Spirit of God Acts 9. 31. Then had the Churches rest and were edified and walking in the fear of the Lord and in the comfort of the holy Ghost were multiplied For means we have his Word his Promises and also his Providence His Word Rom. 15. 4. Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the scriptures might have hope His Promises Psal. 119. 50. This is my comfort in my affliction for thy word hath quickned me Heb. 6. 17 18. Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us And also his Providence Protection and Defence Psal. 23. 4. Thou art with me thy rod and thy staff they comfort me The Rod and Staff are spoken of as Instruments of defence 4. Consider how ready God is to comfort his People Isa. 40. 1 2. Comfort ye comfort ye my people saith your God Speak ye comfortably to Ierusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned When time serveth God sendeth these messages SERMON XCI PSAL. CXIX VER 83. For I am become like a bottle in the smoke yet do I not forget thy precepts HEre is rendred a Reason why he doth so earnestly beg for Comfort and Deliverance The Reason is taken from his necessity he was scarce able to bear any longer delay of comfort Not only his Faith and Hope was spent but his Body was even spent through the trouble that was upon him He had told us in the 81 Verse My soul fainteth for thy salvation In the 82 Verse Mine eyes fail for thy word And now I am become like a bottle in the smoke c. Observe here 1. His Condition represented 2. His Resolution maintained Or First The Heat of Tribulation I am become like a bottle in the smoke Secondly His constant perseverance in his Duty Yet do I not forget thy precepts 1. His Condition is represented by the similitude of a bottle in the smoke alluding therein to a Bottle of Skin such as the Iews used As in Spain their Wine is put into Borachos or Bags made of Hog-skins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer in a Vessel or Bottle of a Goat-skin And Christ's similitude of old Bottles and new Bottles relateth thereunto Mat. 9. 17. For he meaneth it of Skin-Bottles or Bladders if such a Bottle be hung up in the smoke and by that means it becometh black parched and dry The Man of God thought this a fit Emblem of his condition The Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Frost Kitor signifieth any Fume or Vapor whether of smoke or mist as Psal. 148. 8. Fire and hail snow and vapor The word for vapor is the same with this which is here rendred smoke Here it signifieth smoke rather than vapor or mist. 2. His Resolution Yet do I not forget thy precepts I do not forget That is I do not decline from or neglect my duty as Heb. 13. 16. To distribute and communicate forget not that is neglect it not As on God's part when he will not perform what belongeth to him being hindred by our disobedience he threatneth to forget his people Ier. 23. 39. that is will not deliver them So we forget God's Precepts when we do not fulfil or neglect our duty Now forget God's Precepts he might either as his Comfort or his Rule both ways must the word be improved and remembred by us Yet because the notion of Precepts is here used I understand the latter Often is this passage repeated in this Psalm as Ver. 51. The proud have had me greatly in derision yet have I not declined from thy law Though scorned and made a mockage by those that were at ease and lived in pomp and splendor yet his zeal was not abated Ver. 61. The bands of the wicked have robbed me yet have I not forgotten thy law Though plundred by the violence of Soldiers So ver 109. My soul is continually in my hand yet do I not forget thy law That is though he was in danger of death continually We have it agâ—…in Ver. 141. I am small and despised yet do I not forget thy law Though contemned and slighted as an useless creature and one that might be well spared in the world So in the Text I am become like a bottle in the smoke though wrinkled and shrivel'd with age and sorrow Thus in all Temptations David's love to God and his ways were not abated DOCT. That though our Tryals be never so sharp and tedious yet this must not lessen our respect to God or his Word In handling this Point I shall shew you three things First That God may exercise his Children with sharp and tedious Afflictions Secondly That these Afflictions are apt to draw us into manifold Sins and Errors of Practice Thirdly That yet this should not be A gracious Heart should withstand this shock of Temptations For the first David is an instance whose sad complaint we have had continued for three Verses together I shall only now open the Similitude in the Text whereby he representeth his condition 1. A Bottle in the smoke is dry and wrinkled and shrunk up so he was worn out and dryed up with sorrow and long suspense of expectation This noteth the decay of his bodily strength so also elsewhere Psal. 102. 3. My days are consumed like smoke and my bones are burnt as an hearth And he saith Psal. 32. 4. Thy hand was heavy upon me my moisture is turned into the drought of summer His chief sap oil was spent humidum radicale As a leathern Sack long hung up in a smoking Chimney so was he dryed up and shrivel'd and wrinkled by long continued troubles
mischievous ungodly treacherous Designs Attempts and Actions V. That the Innocent should not be much troubled to be maligned and hated by them who contemn God's Laws as well as oppose his People I shall gloss on these Points and then close all with Application I. That secret Plottings against the Interest of God and his People are an ancient practice David here complaineth that the proud had digged pits for him and Psal. 37. 12. The wicked plotteth against the just yea verse the 7th 't is a description of a wicked man The man who bringeth wicked devices to pass 'T is so known a practice that it is gotten into their name and stile A wicked Man's Brain is a Forge that is always hot So Psal. 7. 14. Behold he travelleth with iniquity and hath conceived mischief and brought forth falshood Wicked men conceive and then travail but usually the Birth proveth abortive To represent the truth to you I shall give you a draught of some of the designs of wicked Men 1 For the suppressing of God's Interest and People in the world 2 Private persons For the first you cannot imagine that I should unravel all the secrets of the Kingdom of darkness and break open the Devil's Cabinet I shall only point at some few Plots and Contrivances for the Ruine of God's Interest in the world I. Plots to foment and promote Divisions either between them and themselves them and their Rulers or them and God himself 1. Them and themselves Ever since God had a People in the world the Devil and his Instruments have sought to divide them that they may first ruine one another and then become a Prey to their common Adversaries Nothing hath hindred the growth of Christianity so much as the spirit of division 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozomen And Chrysostom's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Homilies upon the Acts There came a certain Ethnick to him and told him I would fain be a Christian but there are so many Parties among you that I know not to whom I should join my self and Christ's Prayer intimates John 17. 21. That they all may be one as thou Father art in me c. The world are apt to look upon Christ as an Impostor and his Religion as a fond Superstition when they see his People so divided and scattered one from another Divisions in the Church breed Atheism in the World Now Satan and wicked men have endeavored all they can to keep up these divisions and hatred among Christians This was Iulian the Apostate's design when he had a mind to suppress Christianity he did not openly persecute it but took the worst sort of Christians and upheld them that they might still maintain a quarrel between them and others In Germany the Jesuites go over to the Lutherans to keep up the difference They blow the Coals and then warm themselves by the Flame And among us the envious Man hath sown Tares Is not the hand of Joab in all this By what spirit are the Quakers and others acted and why are these things kept up but to render Christianity odious Sanballat and Tobias set up a Party among the Iews to hinder the work of their Restauration Ezra 4. 4. that they might foment division among them and so hinder the growth of the Peoples prosperity for they had now the countenance of the King of Babylon and by this means they thought to do so 2. To divide between them and their Rulers The Devil knoweth what an advantage it is to Religion to have the countenance of Princes and on the other side how jealous they are of their Authority and Prerogative and therefore by his Instruments seeketh to prejudice and preposses them against it and those that profess it in strictness and power Thus Amos 7. 10. Amaziah the priest of Bethel sent to Ieroboam king of Israel saying Amos hath conspired against thee in the midst of the house of Israel the land is not able to bear all his words He chargeth him with Treason and open Rebellion that he withdrew Subjects from their Duty and excited the People against his Authority and this by clancular insinuation when Amoz was not called or heard Thus they pretend great friendship to Authority to sharpen the Rage of Princes against God's servants So Ezra 4. 1â—… Be it known unto the king that the Iews which came up to thee from us are come unto Ierusalem building the rebellious and the bad city c. So Saul against David as appears by his Expostulation with him about it 1 Sam. 24. 9. Wherefore hearest thou mens words saying Behold David seeketh thy hurt So Haman against the Iews Esther 3. 8. Haman said unto king Ahasuerus There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom and their laws are divers from all people neither keep they the kings laws therefore it is not for the kings profit to suffer them So in primitive times thus did they take the Christians who were most innocent though they were more numerous yet still they were faithful to their Prince Bibamus pro salute Imperatoris they would rather endure to dye than venture upon it for they did apprehend it as an Heathen Sacrifice Thus Whisperers make Princes conceive an ill opinion of Religious Men. 3. To divide between them and God The Devil turneth every stone Would you ever think Malice should rise so high as to disengage God from the protection of his People and to disaffect him against them How can it be Have Satan and his Instruments a Plot upon God himself What else should be the meaning of all his Temptations But see Balaam's Plot Micah 6. 5. O my people remember what Balak the king of Moab consulted and what Balaam the son of Beor answered from Shittim unto Gilgal c. Balak and Balaam are framing a Project how to overcome the Israelites and that can never be as long as God is with them and how shall they do to get away God from them Iehovah was not as an Heathen God to be called out by Sacrifices and Inchantments as they had their Charms and Rites among the Heathens to call out their tutelar Gods from among the Nations against whom they came to fight Macrobius hath a Chapter de Ritu evocandi Deos. They were now to deal with the God of Israel who would not be moved with such deceits and blandishments therefore they will have a Plot to disengage him from his People 'T is insinuated Numb 24. 14. Come now and I will advertise thee what thou shalt do Moses doth not express the counsel given because 't was whispered secretly into Balak's ear therefore you see the sense is imperfect in that place and indeed there is a pause in the Hebrew to shew that something must be supplied But what the Plot was may be known by the effect in the 25th of Numbers and is in brief set forth Rev. 2. 14. where it is said
will not fear what man shall do unto me And Psal. 121. 4. Behold he that keepeth Israel shall neither slumber nor sleep In both there is a negative Gradation his Eye-lids try the Children of Men the Lord waketh for us all Secondly That usually he doth protect his People against the Plots of the Proud and bringeth the Mischief they intend to others upon their own heads Job 15. 35. They conceive mischief and bring forth vanity and their belly prepareth deceit But to keep the Notion of the Text. Psal. 7. 15. He made a pit and digged it and is fallen into the ditch which he made Psal. 9. 15 16. The Lord is known by the judgment which he executeth the wicked is snared by the work of his own hand They are sunk down into the pit they digged in the net which they hid is their own feet taken So Psal. 35. 7 8. For without cause have they hid for me their net in a pit which without cause they have digged for my soul. Let destruction come upon him at unawares and let his net that he hath hid catch himself into that very destruction let him fall And Psal. 10. 2. Let them be taken in the device they have imagined And Psal. 57. 6. They have prepared a net for my steps my soul is bowed down they have digged a pit before me in the midst whereof they are fallen themselves All these places shew how usual it is that their devices do not succeed yea that the wicked cannot take a nearer course to ruine themselves than to seek the overthrow of God's Church and People All their Machinations turn to their own loss and the Mischief they design to others falls constantly on themselves As a Stone thrown up or an Arrow shut up against Heaven returneth upon the head of him that throweth it Their Acts and Attempts of hurting others are converted to their own ruine and destruction seizeth upon them by that very means by which they thought to bring it upon other Men. This God doth partly as they are proud as they despise God and his People Psal. 10. 4. The wicked through the pride of his countenance will not seek after God God is not in all his thoughts They are so confident of all they design that they will not so much as call upon God for a blessing this is so firmly laid that all things shall succeed They will not seek after God through the pride of their countenance or suppose they should pray 't is but as Balaam offering sacrifice to entice God to curse his own people The Lord tells us Prov. 21. 27. The sacrifice of the wicked is an abomination how much more when he bringeth it with a wicked mind Partly because of God's care and respect to his People The poor committeth himself unto thee thou art the helper of the fatherless Psal. 10. 14. He trusts his All with God who is the Patron of the innocent and oppressed USE To direct us to carry the Cause to God as David in the Text. Psal. 83. 2 3 4. For lo thine enemies make a tumult and they that hate thee have lift up the head They have taken crafty counsel against thy people and consulted against thy hidden ones They have said Come and let us cut them off from being a Nation that the name of Israel may be no more in remembrance You must make the Lord the Party still against the wicked So Psal. 37. 12. The wicked plotteth against the just and gnasheth upon him with his teeth The wicked plotteth but do the just countermine him No the Lord interposeth he laugheth at him 'T is a mighty support to the soul to oppose his Justice to their wickedness his Omnipotency to their power his Wisdom to their craft his Love to their enmity They are in God's hands and cannot stir without him as if one designed to poyson me but cannot do it without my Fathers consent Wicked men are full of their boasts but their brags and threats are but as the brags of a man on the Scaffold who is ready to be executed Their day is coming 2dly When God doth so it must be acknowledged with thankfulness and praise yea though an old mercy Micah 6. 5. The Godly are preserved though there be Pits digged for them surely such experiences ought much to engage his Peoples hearts to him for it sheweth how mindful he is of their safety and welfare Blessed be God that yet we subsist that their devices are disappointed and their designs brought on them what they had projected against others Fourth Point That God's Law forbiddeth all Ungodly Treacherous Designs Attempts and Actions As contrary to Justice To design mischief and treachery against the life of any is the guise of wicked men As contrary to Sincerity and Godly Simplicity 2 Cor. 1. 12. For our rejoycing is this that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world and more abundantly to you wards Crafty and subtile dealings consenteth not with those that profess to direct their ways by the Word of God As contrary to Charity and Mercy which we owe to all men How God hath guarded the life of the innocent by his Precepts and what a base perverse spirit is it to dig Pits for them USE Here is some plea for Religion 'T is not Feralis Superstitio Tantum Religio potuit suadere malorum It is not a false unnatural unkind Superstition when men under pretence of it commit such evils digging Pits laying Mines and Barrels of Gunpowder that Religion should persuade aâ—…l this The world thinks that Religion is a sowr superstition that it makes men ill natur'd no it is the peaceable and meekest thing that can be A false Religion indeed efferates the mind begets a bloody spirit Jud. 11. Gone in the way of Caâ—…n in the way of blood and murther They that have either a false Religion or are false in the true Religion indeed they are ill-natured and possest with a rough spirit unfit for humane society The true Religion which God hath established in his Law is the meekest thing in all the world Fifth Point That the Innocent should not be much troubled to be maligned and hated by them who contemn Gods Laws Why For their Wickedness Fraudulency and Cruelty is a certain Prognostick of their ruine The more their sins are aggravated their judgment cometh the sooner God's Law is wronged as well as our Interest endangered 'T is a great ease to the Conscience of the Godly that they dig Pits for us without a cause Psal. 35. 7. The most Godly and Innocent may have Pits digged for them It enencourageth us in our Addresses to God that we have no Enemies but those who are Enemies to God also and his ways and the most wicked men are most violent against Godâ—…s people Who was it first raged against the Christians but Nero and what a Beast
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.
of them Eccles. 10. 2. A wise man's heart is at his right hand A speech which seems to be contrary to the natural posture of the heart in the body for the heart both of the one and the other is towards his left but a wise Man's heart is at his right hand The right hand is that which is ready for action so a wise Man is ready and prepar'd to obey every good work When Men are diligent serious and hard at work for God working out their salvation with fear and trembling then are they thorowly wise 2. It lies in circumspection and watchfulness when we are very heedful lest we be turned out of the way and that we do not any thing that is contrary to the Will of God therefore it is said Ephes. 5. 15. See that you walk circumspectly not as fools but as wise When is a Man a Fool and when a wise Man when we are careful in all things to practise according to our light to walk exactly according to the Rules of God's Word these are the only true wise whatever the world thinks of them The more circumspect Men are the more the world counts them Fools crazy-brains and judge it to be a fond scrupulosity to expose themselves to scorning and trouble for that which they call a nicety But the less circumspect the more foolish and the more wary and more desirous to see God's Word this is wisdom that 's the reason why it is said The fear of the Lord prolongeth days Prov. 10. 27. When Men once come to stand in awe of God when they are afraid to do any thing that may displease God and look for a Warrant and Rule and desire to know the mind of God in every action these are wise Men. 3. This wisdom lies in self-denial or being at some cost and charge to compass our end A godly Man knows his end will recompence him sufficiently at last the enjoyment of God will pay for all It is a part of folly not wisdom to have great aims and designs and loth to be at charges He that will not be at the cost will never bring any weighty matter to pass So he is call'd a wise Merchant That sold all for the pearl of price Mat. 13. 46. Surely Heaven is worth something therefore if you are call'd to despise the delights of the flesh the honours of the world to part with them to be dead to temporal interests it seems the greatest folly in the world but indeed it 's the truest wisdom saith Lactantius Usually wisdom dwells at the sign of folly Why because all wisdom puts Men upon some Self-denial Carnal Men count it folly for a Man to be dead to his conveniences and worldly concernments and that upon the pursuit of invisible things that lie in another world But this indeed is the greatest wisdom there is no wisdom without some self-denial Carnal Men they have a self-denial a cursed one none deny themselves so much as they they part with Heaven Christ Peace and serenity of Conscience all the hopes all the comforts of the Spirit meerly to please the flesh and gratifie their interest in the world all is to compass the pleasure profits and honours of the world and so to dig for Iron with mattocks of Gold waste precious things to compass them that are vile and contemptible Well then let us see who are wise they that are working out their salvation or those that are pleasing the flesh they that are wary and circumspect and loth to break with God or those that run blindfold upon the greatest dangers and go like an ox to the slaughter or as a fool to the correction of the stocks Prov. 7. 22. Who are wise those that sell all for the Pearl of price or those that part with their birth-right all their hopes in God and present sense of his love for a little temporal convenience Thus I have proved the first thing namely That the Children of God are wiser than their Enemies as to their general choice SERMON CIV PSAL. CXIX VER 98. Thou through thy Commandments hast made me wiser c. I Come now to the second Consideration They are wiser than their Enemies as to security against their attempts and that enmity and opposition that they carry on against them they are far more safe by walking under the covert of God's protection than their Enemies can possibly be to have all manner of worldly advantages I shall prove it by this Argument Because they are more prepared and furnished as to all Events A godly wise Man is careful to keep in with God he is more prepared and furnished can have a higher hope more expectation of success than others have or if not they are well enough provided for though things fall out never so cross to their desires 1 As to Success Who hath made wiser provision think you he that hath made God his Friend or he that is born up with worldly props and dependencies They that are guided by the Spirit of God or they that are guided by Satan Those that make it their business to walk with God step by step or those that not only forsake him but provoke him to his face Those that break with Men and keep in with God or those that break with God Surely a child of God hath more security from Piety than his Enemies can have by secular Policy whereby they think to over-reach and ruine him The safety of a child of God lieth in two things 1. God is his Friend 2. As long as God hath work for him to do he will maintain him and bear him out in it 1. God is his Friend and that must needs be a Man's wisdom when he complies with the will of him upon whom he depends All things do absolutely depend upon the Providence of God he hath wisdom strength and dominion over all Events the wisdom of God is on his side and therefore it is but the wisdom of Men against him If the difference only lay between Men and Men the craft and policy of their Enemies and their own craft and policy the Scales would soon break of their Enemies side for they are wiser in their geration Luke 16. They have great abilities and great malice which sharpens Mens understandings they have a large conscience and more liberty to do what they will so that a Child of God is gone if it were to oppose craft with craft and usually they carry their matters more subtilly laying hidden snares and profound counsels whereas the Children of God carry it simply and plainly But then there is a wise God to act for a foolish People And sometimes God may give his People great abilities as Ioseph was wiser than his Brethren Moses wiser than the Egyptians Daniel than all the Magicians of Babylon but yet usually parts and secular wisdom are given to the Enemies Only a Child of God hath this point of wisdom above the Enemies he taketh in
understanding in all things And Psal. 50. Consider this ye that forget God lest I tear you in pieces and there be none to deliver And Luke 2. 19. Mary kept all these things and pondered them in her heart Here I might shew 1. What this is 2dly What a notable means this is for spiritual improvement and growth in knowledge to debate things with himself who made him and for what end he was made But of this you may see at large 〈◊〉 15. SERMON CVI. PSAL. CXIX VER 100. I understand more then the ancients because I keep thy precepts MAN is a rational Being and should close with things more or less as they do perfect and polish his understanding Now among all the inventions of Mankind to remedy the defects of Nature not one of them can compare with the means which God offers for curing of the blindness and darkness of the mind which is introduced by the Fall Man hath round out Grammar to rectifie his Speech Rhetorick to adorn it and make it more cogent and powerful in persuasion Logick to revive Reason Medicine or Physick to preserve the health of the Body Politicks for Government of humane Societies and for ordering our converse with others in the world oeconomicks for prudent ordering of Families Ethicks for the tempering of each Man's spirit that it may live under the dominion of natural reason But mark for Commerce and Commnnion with God wherein our happiness lies there all the inventions of Man are very short and only the Word of God can guide us and furnish us with this wisdom and because of this is the Word so desirous and precious to the Saints O how they love the Law of God! for it is their wisdom Well David having shew'd how it prevail'd with his own heart O how I love thy Law for thereby I get spiritual wisdom and understanding To draw in other Men to love and study the Word and to make this motive strong and pressing upon them he doth compare the wisdom that Men may get by the Word with other things that look like wisdom he compares it with the sagacity of Enemies the speculation and knowledge of the Teacher and the prudence we get by age and experience 1. With the sagacity of Enemies whose wit was sharpned with their own malice there he shews that a Man that taketh counsel of the Word to sâ—…ure his great interest by getting into the favor of God and walketh by the plain Rule of the Word without consulting with flesh and blood hath the advantage of all other Men and will be found to be the wisest Man at length 2. He compares this wisdom he got by the Word with the speculations and knowledge of Teachers He that doth not content himself with the naked Rules deliver'd by them but labours with his own conscience to make them proâ—…able to his own soul he will see more by his own eyes as to the particular duties and coâ—…ments of the spiritual life than his Teachers could ever direct him unto 3. He compares it here in the Text with the wisdom of the Ancients or men of long experience By the Elders or Ancients may be meant either Men of former times or aged Men of the same time 1 Men of former times Heb. 11. 2. by it the Ancients or Elders obtain'd a good report that is the holy Patriarchs of their time If this be meant of Men in former times then Thou hast made me wiser than the Ancients recommends this observation to us viz. The Church of God is growing always and one Age sees more than another A Dwarfâ—… upon a Gyant 's shoulders may see further than he The Ancients had their measures of light so hath the present Age Ioel 2. 28 29 30. In the latter days meaning the times of the Gospel all that efflux of time which was between Christ's Ascension and his second coming is call'd the latter days I will pour out my Spirit upon all flesh and your sons and your daughters shall prophesie your old men shall dream dreams and your young men shall see visions c. The knowledge which younger ones shall get under the New Testament is exprest by Visions Dreams Prophecy these three were the ways of God's revealing himself to the old Prophets therefore it implies that those very Truths which the Prophets and holy Men of God had by Visions Dreams and Prophesies by such extraordinary ways of Revelation will then be commonly known by Preaching and Catechising and other means of instruction in the Church of God and thus I have more understanding than the Ancients Succeeding Ages may see more into the mind of God therefore Antiquity should not sway against Truth and former Ages should not prescribe to succeeding which grow up to a further latitude and increase in knowledge 2 Rather let us take it I have more understanding than the Ancients that is than many old Men of the same age They that are slow and dull of conceit yet by long use they grow wise and having smarted often they learn by their own harms to become circumspect But here 's the excellency of the Word that it made a young Man wiser than those that are Men of age and experience Youths well studied in God's Law may exceed Men of great experience and knowledge in Arts and Sciences True zeal and piety and the defects of his age and want of experiences are recompenc'd by the exactness of his Rule that he takes to guide him if he will but wholly subject and give up himself to the directions of this Rule he will not need much Experience he hath enough to guide him I understand more than the Ancients because I keep thy precepts In which words you have 1 The Benefit that we get by God's Precepts that is understanding 2 This Benefit is amplifi'd by comparing it with the understanding that is gotten by age and experience I understand more than the Ancients 3 The manner of obtaining this more excellent Benefit by a diligent heed and practice I understand more than the Ancients Why Because I keep thy precepts So that from hence three Points are to be observ'd 1. That understanding gotten by the precepts of the Word is better than understanding gotten by long experience I observe this because David doth not speak this so much to commend his own proficiency as to set forth the exactness of our Rule and goodness of the Word of God therefore this Point lies couched here 2. That young ones may sometimes have more of spiritual wisdom than those that are ancient I observe that because David instanceth in his own Person though young that he exceeded many not only of his Equals but of his Seniors 3. The way to increase in spiritual understanding is to be studious in practical holiness I observe this because the Reason render'd was his own diligent practice I understand more than the Ancients Why Because I keep thy precepts Doct. 1. That understanding gotten by
Herod enquired after the place where Jesus was born not to adore him but to kill him Mat. 2. 8. Our great Rule is Iohn 17. 17. Sanctifie them by thy truth thy Word is truth When you come to study the Scriptures to be the better for them and not to cavil then you are in the way to find profit from them 4. Some come to the Word leavened with some carnal affections and so their hearts are blinded by their lusts and passion 2 Cor. 4. 3 4. If our Gospel be hid it is hid to them that are lost In whom the God of this world hath blinded the minds of them which believe not There is evidence enough in the truth but their hearts are wedded to their sins and so cannot see it they are ambitious and seek after honour and worldly greatness and the whole bent and scope of the Scripture being against their design they can never have a perfect understanding of it their hearts are full of Avarice Earthly-mindedness and some other beloved sin that they cherish which doth defile all that they touch even the very Word of God Hagg. 2. 13. A man that was unclean by a dead body whatsoever he touched was also unclean even holy things And Tit. 1. 15. To the impure all things are impure And so by the just judgment of God are blinded and hardned in their own prejudices for the light they have hindreth them from discerning the truth 5. Some content themselves with some superficial apprehensions and do not dig deep in the Mines of knowledge and therefore no wonder they mistake in many things Prov. 2. 4 5. If thou seekest her as silver and searchest for her as for hid treasures Then shalt thou understand the fear of the Lord and find the knowledge of God No excellent things are to be had without pain and industry and search certainly the knowledge of God's Word must cost us great pains 6. Where men are right in the main and give diligence to know God's mind there will be mistakes in lesser things All have not parts alike and gifts and graces alike and therefore there is some variety of opinions and interpretations of Scripture among the godly wise Every man is not so happy to be so well studied nor hath not that ability to understand nor so furnished with acquired helps of Arts and Tongues nor such a degree of the Spirit There is a difference in age growth and experience among good men some are Babes and some grown in years in Christianity Phil. 3. 15. Grace is bewrayed in knowledge as well as in holiness Object 2. If there be such a Light in the Scriptures what need is there of the Spirit Answ. I answer The Scriptures are the means of Light the Spirit is the Author of Light both together enlighten the eyes Psal. 19. 8. These two must be taken in conjunction not in exclusion To pretend to the Spirit and neglect the Scriptures makes way for Error and fond conceits Isa. 8. 20. To the law and to the testimony if they speak not according to this Word it is because there is no light in them Light is not contrary to Light so to study the Scriptures and neglect the Spirit who searcheth out the deep things of God 1 Cor. 2. 11. leaveth us in darkness about God's mind The object to be known is fixt in the Scriptures but the faculty that knoweth must be enlightned by the Spirit There is a literal understanding of the Scriptures and a spiritual understanding 1 Cor. 2. 14. Now as to the spiritual understanding of them there needs the Spirit for the natural man cannot understand the things of the Spirit so that here is a fair correspondence between the Word and the Spirit Object 3. If the Scriptures be so plain what need the Ministry I answer Answ. 1. It is God's institution and we must submit to it though we could see no reason for it That it is God's institution it is plain for he hath set some in the Church not only Apostles and Prophets but Pastors and Teachers to apply Scriptures to us And 1 Cor. 1. 21. It pleased God by the foolishness of preaching to save them that believe If there were no reason but this because it is God's institution we should submit to it 2. The use of the Ministry is to explain and vindicate truth Men darken counsel with words and render plain things obscure by their litigations and unprofitable debates Now they are set for the defence of the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 7. And the Ministry must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 9. Able to convince the gainsayers good at holding and drawing it is the humane help for weak understandings The Eunuch was reading and could not tell what to make of it then God sent him an Interpreter Acts 8. Now God's help should not be despised when he will employ men to salve doubts to guide us in our way to Heaven we should thankfully accept of it rather than quarrel at the institution 3. They are of use to apply Generals to particular Cases and to teach us how to deduce genuine Inferences from those truths laid down in the Scriptures Mal. 2. 7. In this sense it is said The Priests lips should preserve knowledge and they should seek the Law at his mouth for he is the messenger of the Lord of Hosts God hath appointed this office to some to solve the doubts that do arise about particular Exigences and Cases and to make out the mind of God to his People otherwise they need go no farther than the Tables and Books of Moses to seek the Law but God hath appointed some in the Church that are skill'd in consequences and deductions to raise matter therefrom so that it is a Minister's work to open and explain Scripture 4. There is a use of the Ministry to keep Doctrines still afoot in the Church and to keep us in remembrance Ministers are the Lord's remembrancers it is a great part of their office to mind People of their duty The Word is a Light but it must be set in the Candlestick of the Church they are to hold out the Light for our direction and guidance 5. There is a peculiar blessing and efficacy to a Christian from their calling Mat. 28. 20. Lo I am with you to the end of the world Object 4. It is said 2 Pet. 3. 16. That there are some things hard to be understood therefore how should it be a clear Rule to us Thereupon many take occasion to tax the Scriptures of obscurity and cry out that nothing is certain in Religion and so hinder and discourage men from the study of the Word Answ. 1. I answer The Apostle saith there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood but doth not say there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that cannot be understood not there are things impossible to be understood but there 's some difficulty in
you renounce all your sins and all the vanities you have doated upon And we answer to God enter into a solemn Oath That we will renounce sin that we will accept of Christ as our Saviour and will walk before him in all holy obedience Among the Romans when any Soldier was prest for War he took an Oath to serve his Captain faithfully and not to forsake him and then he was called Miles per Sacramentum a Soldier by Sacrifice or by Oath and sometimes one took an Oath for all the rest and the others only said The same Oath he took the same do I and these were called Milites per conjurationem Milites evocati Thus every Christian is a professed Soldier of Christ he hath sworn to become the Lords to cleave faithfully to him and this Oath that it may not be forgotten is renewed at the Lord's Supper where again we solemnly engage by the publick Rites that are there used to stand to our Covenant We do not only come and take God's Enfeoffment take a pledge out of God's hands to be assured of the priviledges of the Covenant but we bind our selves to perform the duty thereof For as the blood of the Beast Exod. 24. 7 8. that was offered in the Sacrifice which is called there the blood of the Covenant was sprinkled not only upon the Altar to shew that God was engaged to bless but sprinkled half upon the people to shew they were engaged to obey there was a confirmation of that promise made to God All that the Lord hath commanded us that will we do Well now if God thought such a course necessary and profitable for us certainly we may upon occasion use the like means for our confirmation for our strengthning in the work of obedience That there is such a Vow exprest or implied in every Prayer may be easily made good in the whole tenure of our Christianity therefore certainly it is lawful so to do to make our duty more urgent and explicite upon our souls by solemn Vow and serious Oath of dedication of our selves to God's use and service 2. The practice of the Saints who have publickly and privately engaged themselves to God do shew the lawfulness of it Publick instances 2 Chron. 15. 12 13 14. They entred into a Covenant to seek the Lord God of their fathers with all their heart and soul. And they sware unto the Lord c. So in Iosiah's time 2 Chron. 34. 31. And the King stood in his place and made a Covenant before the Lord to walk after the Lord and keep his Commandments c. So Neh. 10. 29. They entred into an Oath to walk in God's laws And for private Oaths we have David's instance here in the Text. And Iob 31. 1. I made a Covenant with mine eyes He had bound himself by a holy vow and purpose to guard his senses and take heed his heart did not take fire by the gazing of his eye that it was not inflamed with lust and sin 2 That it is convenient so to do 1. To answer God's love and condescension to us in the Covenant God thinks he can never be bound fast enough to us and therefore interposeth by an Oath An Oath is properly conversant about a doubtful matter of which there is some question or scruple which cannot otherwise be decided than the Law saith He should give his Oath to his Neighbour Why then Doth the Lord swear Is there any doubtfulness in his promises No the Apostle saith Heb. 6. 18. The Lord swears being willing over and above to give the heirs of promise ample satisfaction Now for God that cannot lye and whose Word is above all assurance to stoop to us and put himself to an Oath certainly this should work upon our hearts and draw from us some answerable return on our part there being great and visible danger of our breaking with God none of God's breaking with us therefore that we may not play fast and loose with him we should come under this engagement to him of vow and publick promise to God 2. To testifie our affection to his service we should put our selves under the most highest and sacred Bonds that can be found out Many have some slight and wandring motions tovvards God and cold purposes of serving him vvhich soon vanish and come to nothing but novv it argueth the heart is more throughly bent and set tovvards God and that vve have a deep sense of our duty vvhen vve seriously confirm our purpose by a Vovv and holy Oath There are divers sorts of men in the World some that are of that spirit as to break all Bonds cast avvay all Cords and think they can never be loose enough in point of Religion Psal. 2. 3. They seek to deface and blot out of their Conscience the natural sense which they have of Religion and of their duty to God and so give up themselves head-long to all manner of impiety There are others have some cold approbation of the way of God and which manifests it self by some faint weak and vvavering purposes and slight attempts upon Religion but are soon discouraged and never come to a fixed resolution or serious dedication or surrender of themselves to the Lord's use Now a gracious heart thinks it can never be bound fast enough to God therefore doth not only approve the ways of God or desire to walk therein but issues forth a purpose a practical decree in his Soul Besides the approbation of Conscience there 's a desire of heart and this desire backed with a purpose and this promise backed with an oath which is the highest way of obligation and thus doth he dedicate himself to the Lord and his service in the strictest way of expressing his consent for an oath binds more than a promise 3 It is very profitable so to do because of our backwardness laziness and fickleness 1. Because of our backwardness we need to thrust forth the heart into the ways of obedience for we hang off from God Though we are his by every kind of right and title yet we are very flow of heart to do his Will and therefore an Oath is profitable to increase the sense of our duty a threefold Cord is not easily broken Now there 's a triple tie and bond upon a man First There 's God's natural right that he hath over us and to our service the sovereignty and dominion that he hath over us We are not free as to obedience before the Oath but are bound by Creation for God hath created us not only as he created other things ultimately and terminatively but immediately for his service All things were created for his glory so that ultimately they are for his use but the proper end and use wherefore man was created was for the immediate service of God He that planteth a Vine expecteth fruit from it By continual preservation he giveth us maintenance and therefore justly expecteth service By Redemption as having bought
matter how comes this deadness upon me Isa. 63. 17. Why hast thou caused us to err from thy ways and hardned our heart from thy fear Enquirew hatâ—…s the cause of this deadness that grows upon me that you may humble your selves under the mighty hand of God The Argument only is behind According to thy Word David when he begs for quickning he is encouraged so to do by a promise The question is where this promise should be Some think it was that general promise of the Law If thou do these things thou shalt live in them Lev. 17. 5. And that from thence David drew this particular conclusion that God would give life to his people But rather it was some other promise some word of God he had to bear him out in this request We see he hath made many promises to us of sanctifying our affliction Isa. 27. 9. The fruit of all shall be the taking away of sin of bettering and improving us by it Heb. 2. 11. of moderating our affliction that he will stay his rough wind in the day of the east-wind Isa. 27. 8. That he will lay no more upon us than he will enable us to bear 1 Cor. 10. 13. He hath promised he will moderate our affliction so that we shall not be tempted above our strength He hath promised he will deliver us from it that the Rod of the wicked shall not always rest on the back of the righteous Psal. 105. 3. That he will be with us in it and never fail us Heb. 13. 5. Now I argue thus If the People of God could stay their hearts upon God's Word when they had but such obscure hints to work upon that we do not know where the promise lies Ah how should our hearts be stay'd upon God when we have so many promises When the Scriptures are enlarged for the comfort and enlarging of our Faith surely we should say now as Paul when he got a word Acts 27. 25. I believe God I may expect God will do thus for me when his Word speaks it everywhere Then you may expostulate with God I have thy Word for it Lord as she when she shewed him the jewel ring and staff whose are these so we may cast in God his promises whose are these according to thy Word And mark David that was punctual with God I have sworn and I will perform it and quicken me according to thy Word Sincere hearts may plead Promises with God Isa. 38. 3 Lord remember I have walked before thee with an upright heart These may look up and wait upon God for deliverance SERMON CXVIII PSAL. CXIX VER 108. Accept I beseech thee the free-will-offering of my mouth O Lord and teach me thy judgments IN this Verse two things are asked of God God's Acceptance then secondly Instruction First He begs Acceptation Therein take notice 1 Of the matter object or thing that he would have to be accepted The free-will-offerings of my mouth 2 The manner of asking this Acceptation Accept I beseech thee O Lord. In the former you may observe the general nature of the thing and then the particular kind they were free-will-offerings and yet more express they were free-will-offerings of his hands not legal sacrifices but spiritual services free-will-offerings of his mouth implying praises our praises of God are called the calves of our lips Hos. 14. 2. rendred there by the Septuagint the fruit of our lips and accordingly translated by the Apostle Heb. 13. 15. The fruit of our lips giving thanks to his Name He was in deep affliction wandering up and down the Desart he was disabled to offer up to God any other sacrifice therefore he desires God would accept the free-will-offerings of his mouth he had nothing else to bring him Secondly He begs of God instruction in his way Teach me thy judgments By Misphalim judgments are meant both God's Statutes and God's Providences If you take them in the former sense for God's Statutes so he begs grace to excite direct and assist him in a course of sincere obedience to God practically to walk according to God's Will If you understand it in the latter sense only for the accomplishment of what God had spoken in his Word for God's Providence for his corrective dispensation Teach me he begs understanding and profiting by them I shall begin with his first Request which offereth four Observations 1. That God's people have their spiritual offerings 2. That these spiritual offerings must be free-will-offerings 3. That these free-will-offerings are graciously accepted by God 4. That this gracious acceptance must be earnestly sought and valued as a great blessing I beseech thee accept c. Doct. 1. First That God's People have their spiritual offerings I shall give the sense of this Point in five Propositions 1 That all God's People are made Priests to God for every offering supposeth a Priest so it is said Rev. 1. 6. That Christ Iesus hath made us Kings and Priests All Christians they have a Communion with Christ in all his Offices whatever Christ was that certainly they are in some measure and degree Now Christ was King Priest and Prophet and so is every Christian in a spiritual sense a King Priest and Prophet for they have their anointing their unction from the Holy One and he communicates with them in his Offices So also they do resemble the Priesthood under the Law in 1 Pet. 2. 5. they are called a holy Priesthood to offer sacrifices to God And 1 Pet. 2. 9. they are called a royal Priesthood They are a holy Priesthood like the sons of Aaron who were separated from the People to minister before the Lord and they are a Royal Priesthood in conformity to the Priesthood of Melchisedec who was King of Salem and also Priest of the Most High God There is a mighty conformity between what is done by every Christian and the Solemnities and Rites used by the Priests under the Law The Priests of the Law were separated from the rest of the People so are all God's People from the rest of the World The Priests of the Law were to be anointed with holy oil Exod. 28. 41. so all Christians they receive an unction from the holy one 1 John 2. 20. By the holy oil was figured the holy Spirit which was the Unction of the Holy One. by which they are made fit and ready to perform those duties which are acceptable to God After the Priest was thus generally prepar'd by the anointing to their services before they went to offer they were to wash in the great Laver which stood in the Sanctuary door Exod. 29. 4. Lev. 8. 4 5. So every Christian is to be washed in the great Laver of Regeneration Tit. 3. 5. And when they are regenerated born again purged and cleansed from their sins then they are Priests to offer Sacrifices to God for till this be done none of their offerings are acceptable to him For they that are in the flesh â—…annot
benefit that we have by his Reign is this ver 10. compar'd with ver 1. he preserveth the souls of his Saints that is their lives he delivereth them out of the hand of the wicked there is an over-ruling a secret and invisible Providence by which they are kept and hidden as in a Pavilion so they have often experience of wonderful preservation in the midst of all their Troubles 2 God shews his Power for over-ruling all these Accidents for the increase and benefit of his Church and People When the Believers were scatter'd and driven up and down when exposed to hazards and inconveniences it is said Acts 11. 21. The hand of the Lord was with them and a great number believed and turned unto the Lord. God can make their loss turn to their increase Christ often gets up upon the Devils shoulders and is beholden more to his Enemies than to his Friends in this sense because that which would seem to stop his course and to obscure his glory doth advance it so much the more Phil. 1. 12. The things which hapned unto me have fallen out rather unto the furtherance of the Gospel The Gospel was not extinguish'd by Paul's imprisonment but propagated I say Paul's sufferings were as necessary as Paul's preaching that the truth might gain and that it might be known and heard of God over-rules all these actions for his glory and for the benefit of his Church Use 1. First If we be not in this condition let us look for it and prepare for it Religion is a Stranger in the World and therefore it is often ill entreated we have a stable happiness elsewhere and here we must expect changes All the comforts and hopes of the Scriptures is suited to such a condition a great part of the Bible would be needless and would be but as bladders given to a man which stands upon dry land and never means to go into the waters the comforts and provisions God hath made for us in the Word would be useless if such things did not befal us why hath God laid in so many supports if we think never to be put to distress and troubles Oh then think of these things before-hand and make them familiar to you The evil which I fear is come upon me saith Iob. When the back is fitted the burden will not be so dreadful think of these things before-hand that you may provide and prepare for them Now that you may not be strange at such kind of Providences consider four things 1. The World will be the World still There 's a natural Enmity between the two seeds which will never be wholly laid aside between the seed of the Woman and the seed of the Serpent Gen. 3. 15. as natural an Enmity as between the Wolf and the Lamb the Raven and the Dove 1 John 3. 12. Cain was of that wicked one and slew his brother and wherefore slew he him because his own works were evil and his brothers righteous Separation and Estrangement in course of life is a provoking thing Men that live in any sinful course are loth any should part company with them that there might be none to make them ashamed therefore when they draw from their sins and do not run with them into the same Excess of Riot they think strange your life is a reproof to them Iohn 7. 7. The world hateth me because I testified of it that the works thereof are evil And Heb. 11. 7. Noah condemned the world being moved with fear prepared an Ark. Strictness is an object reviving guilt Every wicked man loves another Velut factorem adjutorem excusatorem sui Criminis as one that favors his Actions and helps to excuse his Actions One wicked man doth not put another to the blush It is no shame to be black in the Countrey of the Negroes But when there 's a distinction some walk with God humbly and closely certainly your life is a reproach to others that do not so therefore they will hate you 2. This Enmity hath ever been working the Prophets and holy men of God have had experience of it Abel was slain by Cain Gen. 4. 18. Isaac scoff'd at by Ishmael Gen. 21. 11. which Example the Apostle alledgeth Gal. 4. 29. He that was born after the flesh persecuted him that was born after the spirit So it was then so it is now and so it will ever be to the worlds end Ever it hath been the lot of God's children to suffer hard things from the men of this world though they are related to them in the nearest bonds of kindred and acquaintance Iacob because of the blessing and birthright was pursu'd to death by Esau and driven out of his fathers house Gen. 27. Moses driven out of Egypt by his unkind Brethren Acts 7. 25 26 27. David hunted up and down like a Partridge upon the Mountains Iezabel sought Elijah's life Micaiah thrown into Prison and hardly used Elisha pursu'd by Iehoram for his head Instances are endless of this kind ever there hath been an Enmity and ever will be 3. Persecutions are more greater and longer in the New Testament than in the Old why partly because the Old Testament Church were under Tutors and Governors Gal. 4. 1 2. Neither for light of knowledge nor ardor of zeal to be compar'd with the New Testament Church when the kingdom of heaven suffers violence Mat. 11. 11. Look as Christ spar'd his Disciples until they were fit for greater troubles till fit for the new Wine Mat. 9. 17. so God spar'd that Church the Church then had troubles but for the most part they were not for Religion but for defection from God for their sins and partly too because the Church of the Old Testament was not so dispersed but confined within the narrow bounds of one Province or Countrey not mix'd with the profane Idolatrous Nations nor expos'd to their hatred contradiction and rage But of Christians the Apostle tells us this Sect is everywhere spoken against and partly because Satan then had quiet Reign over the blind world for a long time but now when Christ comes to dispossess him to turn out the strong man the goods were in peace before and now he hath but a short time he hath great wrath Rev. 12. 11. When Christ came to seize upon the world it was quick and hot work his force and violence was greater Again Temporal Promises were more in the eye of the Covenant where all things were wrap'd up in Types and Figures when Prosperity signifi'd Happiness and Long Life signifi'd Eternity there were not such Exercises and Trials then But now All those that will live godly in Christ Iesus must suffer persecution 1 Tim. 3. 12. But since Christ hath set up his Church and brought light and immortality to the world now Troubles are greater 4th Consideration Persecutions from Pseudo-Christians will also be hot and violent Rev. 14. 13. Write from henceforth saith the Spirit Blessed are the dead
that dye in the Lord. Why the dead that dye in the Lord they were always blessed from the beginning of the world why such a solemn notice from Heaven why From henceforth The meaning is this those that suffer'd under Pagan Persecutions all Christians would call them blessed that dyed in the Lord Ay but now when the Persecutions began under the Pseudo-Christians Blessed are the dead that dye in the Lord from henceforth still Nay the Persecutions here are greater than the Pagan and of longer continuance why because they have a shew of Christ's Authority as the Beast in the Revelation had horns like a Lamb that Beast which spake like a Dragon deceiv'd the Nations inchanted the World with her Witchery and Sorcery that Beast had a pretence of the Authority of Christ Rev. 13. 11. And the purity of Christians is greater and so more enraging and the great quarrel in the latter Ages of the World is about a Temporal Interest the spirit of the World is the spirit of Antichristianism and of all those that hang upon her are the spirit of the World 1 John 4. 5. They are of the world therefore speak they of the world and the world heareth them Now when these are contending for the World this doth exceedingly inflame and heighten the rage against those that would endanger their worldly interest You see there is cause to think that God will expose us also to our Trials therefore we should be forewarn'd and prepar'd for these things that they may not come upon us unawares Use 2. If God's People are put into such a condition that they carry their Lives in their hands then learn from hence That if we have greater security for our Lives and Interests we ought more to bless God and to improve the season It is a great mercy that we have Laws to secure our Religion and our Interests that we have Christian and Protestant Magistrates to execute those Laws that we may in safety worship God in the Publick Assemblies and we ought to bless God But then if this be our condition there are three duties requir'd of us 1. To acknowledge God in this mercy for it is he that hath the hearts of Magistrates in his own hands Prov. 21. 1. The Kings heart is in the hand of the Lord as the river of waters he turneth it whithersoever he will Their thoughts their designs inclinations and aversations are in God's hands And as God hath power so hath he promis'd this blessing Isa. 49. 23. That he will give Kings to be Nursing Fathers and Queens Nursing Mothers Well there 's a Power and a Promise what follows then only that we praise God for so much of it as we have and that we pray to God still for more that we may under our Kings and Governors lead godly and quiet lives 1 Tim. 2. 1 2. and therefore if we have greater security for our lives and interests God must be acknowledg'd 2. Be so much the more in active obedience Acts 9. 33. Then had the Churches rest And what then And they walked in the fear of God and in the comforts of the Holy Ghost When you have a good day you should improve it well when we may walk up and down in the security of Laws and serve God freely O let us serve him much we are not call'd to renounce our interests therefore let us mortifie our lusts Fires are not kindled about us to consume our bodies therefore let the fire of God burn up our lusts If the Saints are to quit their well-being certainly it should not be grievous to us to part with our ill-being with our sins for God's service Look as Salvian de Gub. lib. 3. saith when our Kings are Christians and Religion is not troubled by them now God calls us to be more pure and holy in our conversations now we do not shift for our lives let us avoid occasions of evil now we are not cast into Prisons let us confine our selves to our Closets that we may serve God more chearfully there 3. Bear the lesser Troubles with more Patience when this is not our condition that our Lives are carried in our hands from day to day It was never so well with the People of God that if not in Kingdoms yet in Families in Parishes in lesser Societies there will be some conflict now these we should bear with more patience because the children of God are expos'd to that condition that they have carried their Lives in their hands from day to day Heb. 12. 3. Consider him that endured such contradiction of sinners against himself lest ye be wearied and faint in your minds You are not called unto a resistance to blood As Iulian the Apostate said to one If he was so offended with their Taunts what would he be wiâ—…h the Darts of the Persians If we cannot suffer a Reproach and an angry word for Christ if we murmur when we are a little slighted and forgotten by men and left out of the tale of the World O what would we do if we were call'd to suffer greater things Ier. 12. 5. If thou hast run with the footmen and they have wearied thee then how canst thou contend with horsemen That is If thou canst not endure a scorn reproach and opposition of a few private wicked men that stand upon even ground with thee how canst thou contend with Horses when there are other manner of oppositions Use 3. If this should now befall you as it hath befallen God's choicest servants and very likely so to do for those Reasons I gave then shrink not but resolve to endure any Extremity rather than take any sinful course for your ease nay be not dejected if it should happen Acts 21. 13. I am ready not only to be bound but also to dye for the Name of the Lord Iesus There was one that had his life in his hand indeed that had the courage to lay it down to quicken you hereto let me give a few considerations 1. God hath given you greater things than possibly you can lose for his sake though we should lose life and all yet he hath given us his Christ. Saith Ambrose We are indebted for a person of the Godhead and shall we stick at our personal interests and concernments Shall we not dye for his Honour who dyed for our Salvation Dye temporally for him who maketh us to live Eternally And give that body as a sacrifice to the honour of Christ which otherwise by the Law of Nature will become meat for the Worms therefore every Christian should carry his life in his hand Phil. 1. 20. either by Martyrdom or Ministerial labours 2. No Evil is like to that Evil which will befal us in forsaking God Mat. 10. 28. Fear not them which can but kill the body c. Shall vve rather than run hazards vvith the Sheep of Christ be contented to hovvl vvith Wolves in everlasting darkness When vve for a little temporal danger
your hearts upon your beds When our reins should instruct us and suggest wholsom thoughts to us Psal. 16. 7. Or when we should direct our Prayer to God in the morning Psal. 5. 3. then they employ their thoughts and musings on Evil the Apostle maketh it to be their disposition that are given up by God to a reprobate sense to be inventers of evil things Rom. 1. 30. 3. They that plot Evil they are of the Devil's Trade whose work it is to hurt and mischief those who are broken loose from him 't is his business to lay snares 2 Tim. 2. 26. And that they may recover themselves out of the snare of the devil who are taken captive by him at his will When Iudas plotteth against Christ the Devil entereth into him So Acts 13. 10. 't is said to Elymas the Sorcerer O thou full of all subtilty and mischief the child of the devil They are like the Devil in their hatred of God and the Truth and the Persecution of the Church and like him for subtilty and politick contrivance bloody designs and inventions are the venom and poyson of the old Serpent sinked into mens hearts there are both cruelty and lying John 8. 44. Ye are of your father the devil and the lusts of your father ye will do he was a murtherer from the beginning and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his own for he is a liar and the father of it 4. 'T is a sin contrary to the love of God and man against double light and double obligations from both the Tables Grace and Nature condemneth it 't is against God for if we did love him we would love his image the Saints that are so near and dear to him they are his jewels Mal. 3. 17. they cost him dear he gave an infinite price for them the blood of Christ they are the Apple of his Eye to strike at them is to strike at God himself And 't is against man if Reasons of Grace do not restrain such yet Reasons of Nature should to plot mischief against one that is of the same nature with us natural light will teach us we should do as we would be done by Oh what a cruel creature is man to man when God lets him alone to the sway of his own heart and natural fierceness 5. The contrary to the gentleness and simplicity of the Christian Religion Christian Religion is a simple and harmless thing Phil. 2. 15. That ye be holy and harmless the sons of God without rebuke in the midst of a crooked and perverse generation 2 Cor. 1. 12. This is our rejoicing that in simplicity and godly sincerity we have had our conversations in the world 'T is a sign men have drunk in a false Religion when their spirits are efferated and grow Monsters in wickedness Men addicted to false worship are subtle and cruel subtle for where there is real worth there is no dissimulation they carry things open and fair they have a God and Conscience to bear them out and this is worth all the world and if things do not suit to their minds they can tarry God's leisure without base and creeping acts and underhand designs and machinations but a false Religion that hath not a God to depend upon breadeth fears and fear and pusillanimity puts men upon Plots and bloody designs as Herod when afraid seeketh craftily to murther Christ Mat. 2. And as a false Religion is crafty so 't is mischievous and cruel Jude 11. These walked in the way of â—…ain For a false Religion cannot subsist without the Plots of Blood and Tyranny and Cruelty When Iudaism begun to fall the Iews bound themselves under an Oath That they would neither eat nor drink till they had killed Paul False worships put men upon a blind zeal that breaketh out in Tragical Effects Tantum Religio potuit suadere malorum So much of Truth so much of Meekness Openness and Plainness as the other is of Spight and Malice Use. Oh then let the Children of God abhor this hateful disposition take heed of those kind of sins that have subtlety and malice in them these are the Devil's sins the cursed old Serpent that hath been a Murtherer from the beginning take heed of plotting mischief and secretly designing the ruine of others I would have you Christians that are of the true Religion carry it meekly towards others beware of deliberate sins 't is possible in some great temptation the Children of God may fall into these of sins as David plotted Uriah's death but that sin was laid to his charge more than all the sins that ever he committed These sins are accompanied with some notable affliction and judgment as on David's sad house they leave an indelible stain and blemish and cost us dear 1 Kings 15. 5. David did that which was right in the eyes of the Lord and turned not aside from any thing that he commanded him all his dayes save in the matter of Uriah How many failings have we left upon Record His distrust I shall one day perish by the hand of Saul His dissimulation with his rash Vow to destroy Nabal his injustice in the matter of Ziba and Mephibosheth indulgence to Absolom numbering the People wherein he shew'd his carnal confidence All these are passed over in silence as his infirmities save only in the matter of Uriah And they will cost dear there is always some eminent trouble and affliction that accompany such sins When David had sin'd in the matter of Uriah what troubles were there in his house his daughter ravish'd Amnon slain in his drunkenness Absolom driveth him from his Palace Royal and then poor man his Subjects deserted him he forced to go weeping up and down and shift for his life all Israel came to Absolom his Wives defiled by his own Son Thus you see what is the fruit of deliberate sins These sins cost us a great deal of bitter sorrow sighs and tears to recover our peace and God's love and favour Again how bitterly did David remember his sin and beg that God would restore to him the joy of his salvation Psal. 51. therefore take heed of deliberate sins when we have time enough to have serious and sufficient consideration of the evil and yet do it when a man knoweth a thing to be evil and yet resolveth to go forward with it Sin is not done suddenly in heat of blood but at leisure not limited to a minute or an hour or any short space of time and yet to do it this grieves the Spirit and will cost us dear SERMON CXXI PSAL. CXIX VER III. Thy Testimonies have I taken as an heritage for ever for they are the rejoycing of my heart IN this notable Psalm there are many independent Sentences expressing David's affection to the Word of God In this Verse you have I. David's Choice Thy Testimonies have I taken as an heritage for
the World too Here 's the difficulty how a Christian that hath not a Foot of Land yet should be Heir of all the World All things are theirs saith the Apostle 1 Cor. 3. 21. And it is said of Abraham who was the Father of the Faithful and whose Blessing comes upon us that through the righteousness of Faith he became Heir of the World He was re-established in the right which Adam had before the Fall that whereever God should cast his portion he should look upon it as made over to him by Grace as a sanctified portion belonging to the Covenant and in this sence he was Heir of the whole World All Creatures are sanctified to a Believer and the comfortable enjoyment of them fall to our lot and share and therefore 1 Tim. 4. 5. it is said commanding to abstain from meats which God hath created to be received with thanksgiving to them that believe and know the truth Mark Believers only have a Covenant right to Meat Drink Land Money and the things that are possess'd in the World to make use of the good Creatures God hath bestowed upon them Others are not Usurpers I dare not say so all men have a Providential right it is their portion God hath given them in this world but they have not a Covenant right Whatever of the World falls to their share comes to them in a regular way of Providence that shall be sanctified and truly without this Covenant right if we had all earthly possessions it would be a mere nothing and no Blessing Once more Providence is theirs even those things which are against us afflictions death not only life but death 1 Cor. 3. 22. as part of their portion Ordinances are theirs all the gifts of the Church Paul Apollos Cephas all for their benefit and Graces are theirs the righteousness of Christ and the Graces of the Spirit they are all a part of their portion made over to them by virtue of Gods testimony As to the righteousness of Christ It is said of Noah Heb. 11. 7. that he became an Heir of the righteousness which is by Faith The great Legacy which Christ hath left is his righteousness As Elijah when he went to Heaven left Elisha his Cloak or Mantle so when Christ went to Heaven he left the Garment of his righteousness behind him as a Legacy to the Church in confidence whereof we appear before God Look as Fathers leave Lands to their Children and such as they have so Christ hath left us what he had In the outward Estate we are despicable Silver and Gold he hath not left us that 's no solid portion but he hath left us his righteousness and obedience as a ground of our acceptance with God No Monarch in the World can leave us such a portion it cost Christ very dear to purchase it for us Then the Graces of the Spirit we have Grace enough to maintain our expences to Heaven and carry us on till we come to the full enjoyment of our portion Thus God in Covenant Heaven Earth whatever is great and magnificent the Ordinances of the Church the Graces of the Spirit all these belong to our heritage 't is a full portion 2. It is a sure portion both on Gods part and ours On Gods part there we have his Word and that 's better than all the assurance in the World He hath magnified that above all his name Psal. 138. 2. If we had but Gods single word that 's enough for God is very tender of his word more than of Heaven and Earth and all things he hath made Heaven and Earth shall pass away but my word shall not pass away Then we have it confirmed with an Oath Heb. 6. 6 7. God thought our heritage could never stand upon terms sure enough therefore he condescended to give us an Oath over and above his Word An Oath is given in a doubtful matter But now because Unbelief possibly might not be satisfied with Gods bare word he hath interposed by an Oath and pawned all his Holiness and Glory laid them at pledge with the Heirs of promise that they might have strong consolation for that 's the effect of Gods Oath when the Lord swears As I live saith the Lord as if he should say Take my life in pawn count me not an excellent glorious holy God if I don't accomplish this for you I will make good this promise There is no inheritance in the world so sure as this made over to the Heirs of promise And then on our part there 't is made sure God will maintain our right to this inheritance we should imbezil our inheritance lose it every hour if it were wholly committed to us but mark Thou art the portion of mine inheritance thou shalt maintain my Lot O Lord Psalm 16. 5. An heritage is either wasted by the prodigality of the Owner or else wrested from us by the violence and cunning of others Now for the prodigal disposition of the Owner Indeed we should spend our patrimony apace soon imbezil our portion if we had the sole keeping of it for we are Prodigals But mark under the Law Exod. 25. 23. an Israelite though he might alienate his inheritance for a while till the year of Jubilee came yet God forbids him to sell it away for ever So we blot our Evidences often we cannot read our Title there 's an interruption of Comfort a kind of Sequestration from the priviledges of the Covenant for a while but Jesus Christ is our Guardian to look after them that take the promises for their heritages And then it cannot be wrested from us by the violence of others All heritages in the world are liable to violences Princes have been driven from their Kingdoms and Men from their Heritages but this is a Heritage God will maintain he hath engaged his own power Iohn 10. 28. No man is able to pluck them out of my hand It shall not be wrested from us by any Pleas in Law The Devil would soon pick a flaw in our Title there are so many temptations and accusations but now God will maintain our right and possession of the priviledges of the Covenant He is deeply engaged to maintain their right whose hearts depend upon him they may take away life but not the favour of God 3. It is a most lasting and durable inheritance as being eternal I have taken thy testimonies for my heritage for ever You know all estates are valuable according as they last a Lease for years is better than to be Tenant at will an Inheritance is better than a Lease Our inheritance lasts for ever and ever All other heritages determine with life but then ours begins this heritage of Gods testimonies A worldly portion may crumble away and waste to nothing before we dye but these testimonies will give us a good Estate when all things else fail A Believer when he is stript of all and reduced to bare promises is a happy man and when
he is reduced to exigences then is the time to put the Bonds in suit God by promise hath made himself a Debtor As having nothing yet possessing all things 2 Cor. 6. 10. They have all things in the promise though nothing in sense If we have but one gracious promise left to subsist upon we cannot be poor 't is better riches than all the world for then our right to God and eternal Life still remaineth If an Estate here should last till death yet then certainly men try the weakness of their portion When other men find the worthlesness and baseness of their portion you find the sweetness fulness and comfort of yours Carnal men have but an Estate for life at best Luke 16. 25. Son in thy life time thou receivedst thy good things when they come to die they can look for no more then they find the gnawing Worm of Conscience prove matter of vexation and torment but then your heritage comes to the full Psal. 73. 26. My flesh and my heart faileth but God is the strength of my heart and my portion for ever Not only when all outward comforts fail all Creatures in the world have spent their allowance but when the flesh begins to fail when we consume and faint away and hasten to the Grave Lord then thou failest not thou art the strength of my heart and my portion for ever We have an interest in the eternal God and we shall live eternally to enjoy him God lives for ever and we live for ever that we may enjoy God 2. Now I come to give the Reasons Why it is the property of Believers to chuse this for their portion and why no others can do it It is the property of Believers to do so upon two Grounds 1. Because of the wisedome that is in Faith Faith is a spiritual prudence You shall see Faith is opposed not only to ignorance but to folly because it teacheth us to make a wise choice Reason makes us wise to chuse a good portion in this World The Children of this world are wiser in their Generation than the Children of Light Luke 16. 9. But Faith is for the inward and spiritual life Worldly men are wise in worldly employments to make a wise choice and accomplish such things they affect turn and wind in the world there they excel the Children of God but Faith makes us wise for Eternity and therefore it chuseth the better portion Faith is a spiritual light and seeth a worth in other things It is a notable Saying Prov. 23. 4. Labour not to be rich cease from thine own wisdom How came these two things to be coupled If we had no better wisedom than our own we should spend our time strength and care to labour to be rich Humane wisedom doth only incline and enable us to the affairs of the present life but God infuseth a supernatural light into the Saints they have counsel from the Lord Psal. 16. 7. I will bless the Lord who hath given me counsel my reins also instruct me in the night seasons as if he had said Ah Lord if I am left to my self and the workings of my own natural spirit I should be as vain and foolish as others are but thou hast given me counsel 2. The next Reason is Because of the nobleness and height of spirit that is in Faith Faith will not be satisfied with any slight fancies it must have better things than the world yieldeth The great priviledg of the Covenant and work of Grace is to give us a new heart that is another manner of Spirit than we had before Our natural spirit is the spirit of the world a cheap vile low spirit that will be satisfied with every base thing Every man seeketh something for his portion for no man hath sufficiency in himself but seeketh it without natural men go no further than the world riches honour pleasure they seek it some in one thing some in another there is none more unsatisfied than a worldly man for his heart cannot find rest and yet none are sooner satisfied a worldly man is not dainty but taketh up what is next at hand You think there is no such excellent spirited men as they that have high designs in the world and can atchieve Greatness and Honour But a poor Christian is of a more excellent spirit these things will not give him contentment nothing on this side God Faith yieldeth a man a choise spirit it makes us take the testimonies of the Lord for our heritage A renewed Soul it hath its aspirings it gets up to God and will not be satisfied with worldly delights but thou art my portion saith my soul Lam. 3. 24. Others hunt after other things beneath God Heaven the Graces of the Spirit the righteousness of Christ. Therefore thus it must needs be the property of Gods Children because they have another understanding and another heart And then none but the Children of God can have these priviledges Why Because though they are very magnificent and glorious yet they are invisible and for the most part future and to come they make no fair shew in the flesh this is hidden Manna meat and drink the world knows not of Carnal men look upon an Estate that lies in the Covenant to be but a notion and mere conceit and they cannot believe they shall be provided for if God bears the purse for them they cannot live immediately upon God they must have something visible outward and glorious and partly this inheritance is to come therefore they cannot have this property Heb. 6. 12. Be ye Followers of them who through faith and patience inherit the promises The testimonies of the Lord are an inheritance we cannot come at presently there needs a great deal of faith and patience in waiting upon God As a hired Servant must have money from Quarter to Quarter and cannot with the Child expect when the inheritance will befall him A carnal heart dares not trust God cannot tarry his leisure wicked men have their reward Mat. 6. 2. they must have present wages glory honour and profit here they discharge God of other things because it 's a thing which costs them much waiting an humble dependance upon God conflicts with many difficulties and hardships carnal men see no beauty in it and because it is to come it turns their Stomachs SERMON CXXII PSAL. CXIX VER III. Thy Testimonies have I taken as an heritage for ever for they are the rejoycing of my heart USE 1. It informs us what 's the reason why a Believer that hath nothing in hand nothing to live upon yet is not only patient but comfortable and joyful as the men of the world when their Corn Wine and Oil encrease Whence are these men maintained supplied and kept up at such a rate of cheerfulness Their inheritance lies in the promise As Christ said I have meat and drink the world knows not of so they have Land and Estate the world knows
things Do you find the word afford maintenance in distress and want of all things The Covenant is a store-house that never fails when all else fails God is alive still and the Promises are the same when the Field yields no Meal when there are no Calves in the Stall c. yet then you can live upon your Covenant interest and comfort your selves in the Lord your God Hab. 3. 18. Though the course of Nature may fail yet the Covenant of God doth not fail for that 's beyond the course of Nature or beyond the common Providence of God when you can see that â—…ll the accideâ—… which fall out in the world can never take your portion from you you hâ—…e eough to live upon when you see more in the Promises thâ—…n the Creature can take away from you and can see all made up in God As the Children of Israel in the Wilderness had no house but Lord thou art our dwelling place Psal. 90. 〈◊〉 Faith gets a living from Promises when nothing comes to hand in sense and outward feeling and nothing can be taken from us but what the Covenant can restore again and to fetch quickning and support from Heaven Use 3. For Exhortation to press you to take Gods promises for an heritage the poorest that are born to nothing may put in for a share Take these Motives 1. Consider Every man hath an heritage he hath a chief good Psal. 4. 6. Many say Who will shew us any good There is something that Man takes to be his happiness The Soul in its self is a Chaos of desires like a Sponge that sucks and thirsts it hath not sufficiency in its self it was made for something without our selves Now Man being such a needy Creature is always looking abroad for a happiness for a portion to maintain and keep him up in comfort and life Every Man must have a portion Men are not Men without looking after something to maintain them as a Portion Now there is no Portion like this like the testimony of the Lord there is none so full as this Gods Covenant Notion is Alsufficiency here 's all things to be found in God When God came to indent with Abraham I am God Alsufficient He that hath the testimony of the Lord for his Portion hath Gods Alsufficiency engaged to give him every thing he stands in need of 2. This is a Portion will go along with you where ever you go If you go into Exile a foreign Land into Prison into the Grave your heritage will follow you there Your Estate though it lay in Jewels cannot be carried safe with you but this Portion you may carry with you they cannot plunder and deprive you of it There 's a notable Expression Prov. 14. 14. A good man shall be satisfied from himself A very strange Expression it is the highest Sacriledge and Usurpation that can be to be sufficient to our selves it is an incroachment upon God Man when he first fell from God self was the next Pretender to seek that in our selves which is only found in God how is it meant a good man shall be satisfied from himself What! shall the Lord be laid aside Shall he be sufficient to his own happiness No it is not meant in opposition to God but in opposition to external things that lye without him He is satisfied from himself that is from the comfort God lets into his own heart A godly man is independent his comfort doth not hang upon the Creature if you take away the Creature you do not take away his Portion As the Philosopher could say when all were bewailing the loss and spoil of the Enemy I carry all mine with me so a Christian carries all his treasure about him There 's the same Expression Heb. 10. 34. Ye took joyfully the spoiling of your Goods knowing in your selves that ye have in Heaven a better and an enduring substance A Christian hath a Substance that is out of the reach of spoiling since inward Comfort is far better than Riches and all this Lumber that is without 3. All other things will never give you satisfaction A worldly heritage may give us a belly full but cannot give us a heart full Psal. 17. 14. Their bellies are filled with hid treasure They which are rich and great in the world have more Dishes at their Tables but these have a more delicious Feast in their Souls that have chosen God for their Portion All other heritages do but yield more matter for sin more fewel for wickedness to be spent upon Lust Pride Luxury Appetite that 's all the difference The heart of man is not satisfied with these things and yet if the heart could be satisfied Conscience could not for that 's a sore place still our Sore will run upon us Thus you see there is no heritage like this that lieth out of the reach of the world and that will fill up the whole heart and yield satisfaction You know all other things cannot help us in many worldly Cases in sickness spiritual Comfort doth only relish of sweetness A man doth never relish the Comfort of the Covenant as when he is under sickness and deprived of other things For all other heritages we know the best of them at first but this is a heritage that grows upon us here we have the Pledge and Earnest of our inheritance an Earnest is a small thing to bind the Bargain in lieu of a greater Summ. 4. This heritage sanctifies all our heritages O it 's a sad thing to enjoy a heritage with a curse and the wrath of God First seek the Kingdome of God and his righteousness and all other things shall be added then they are cast in over and above as Paper and Packthread into the Bargain and are cast in in a sanctified way A man may grow worse for every other portion all the world will not bring one Dram of Grace but this improves the world and betters us 5. Again this is a good sign of adoption when we have the Spirit of Gods Children both in Gods gift and our choice When men take the promises for their portion 't is a sign they have a good spirit There is no mark put upon them that have an excellent disposition and dexterity to grow great in the world but to be labouring and striving after an interest in the testimony of the Lord it 's a sign we have a Childs spirit 6. Again this is a peculiar portion and always goes along with the favour of God Other things a man may have with the hatred of God God giveth gifts to all his Creatures Isaac had the inheritance but the Children of the Concubines had gifts so every Creature may have common gifts a common portion abundance of supplies in outward things but no right in the Promises of God and all this may be without the love of God 7. Again they that refuse this heritage the Lord will cause his vengeance to seize upon
from God that we may stand against his batteries and assaults Thirdly Because of the great impression which our temporal condition makes upon us We are now happy anon afflicted Now as unequal uncertain weather doth afflict the Body so do our various Conditions distemper the Soul To abound and to be abased to be up and to be down to carry an equal hand in unequal conditions is very hard and will call for the supporting strength of Gods spirit So the Apostle Phil. 12. 13. I know how to be abased and how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need I can do all things through Christ which strengtheneth me From that place let me observe something 1. That we are subject to change of Conditions in outward things sometimes in credit sometimes in disgrace sometimes rich sometimes poor cut short by the Providence of God sometimes sick sometimes in health sometimes enjoy all things comfortably at other times reduced to great necessity Now it is very hard to go through all these Conditions not to be dejected on the one side or puffed up on the other 2. Observe again from that place Either of these conditions have their snares so that we need all the Grace that possibly we can get to avoid them Some think that snares and temptations lye but on one side namely they think it is easie to be rich and to maintain hope and comfort in God then but it is hard to be poor and to be destitute of all things when they have nothing to live upon they cannot see how they should live by faith or keep from murmurings repinings or uncomely dejections and sinkings of heart On the other side some think it easie to be poor and religious but how to keep a good Conscience in a full estate where there is so much to draw them from God to keep down pride and security and to live under a lively sense of the Comforts of the other world to do this in the midst of opulency this is hard There are indeed temptations on both hands 3. Observe again some that have held well in one condition have failed in another One sort of temptations have a greater force upon some spirits than others have When God hath kept men low they have been modest and humble but when they have been exalted then they have shewed themselves their pride their disdain their forgetfulness of God their mindlesness of the interest of Christ. On the other hand others have carried it well in prosperity yet when the bleak winds of adversity are let loose upon them they are withered and dryed up Some cannot encounter terrours others blandishments As the Prophet saith of Ephraim He is a Cake not turned that is baked only of the one side very dough on the other so it is with many men on one side of Providence they seem to do well but when God puts them in another condition they have foully miscarried 1 Kings 13. The young Prophet that could thunder out judgment against the King when the old Prophet enticed him he is gone 4. Nay and which is more to have these conditions to succeed one another makes the temptation the greater To be cast down after that we have got on the top of the wheel and have tasted of the worlds happiness is the greater tryal And so on the other side to be lifted up after extreme misery sudden changes affect us more Now to possess things without love or lose them without grief to be temperate and sober in the enjoyment of worldly happiness or to be meek and patient in the loss of it or to exercise a Christian moderation as to all these dispensations it 's a very hard thing to keep the heart steady and right with God and therefore we need the influence of Gods special Grace as the Apostle presently addes I can do all things through Christ that strengthens me Use. To press us to look after this upholding and sustaining Grace that as we come to God so we may keep with God In some Cases perseverance is more difficult than Conversion it is a harder thing to persevere than to be converted at first In the first Conversion we are mainly passive if not altogether but in perseverance active It is God that plants us into Christ but when we are in Christ we ought to walk in him As an Infant in the Mothers Womb before it is born lives by the life of the Mother and is fed and grows by the Mothers feeding without any concurrence of its own but when born indeed it is suckled by the Mother still but the Child sucks it self and applies nourishment to it self and the more it grows the more the care of its life is devolved upon it self So the first Conversion is chiefly Gods work and when converted we cannot persevere without his help but the care of the spiritual life is more devolved upon us than before God doth give perseverance as well as conversion 2 Pet. 1. 5. We are kept by the power of God through faith unto salvation but so that more is required to be done by us when converted than in Conversion it self Ephes. 2. 10. the Apostle tells us that we are his workmanship created in Christ Iesus unto good works there 's an action required of us What is Conversion A consent to the terms of the Gospel-Covenant that 's the great act of Conversion on our part But now perseverance is the fulfilling of the duty of this Covenant now it is more easie to consent to the terms than to make them good As in the matrimonial Contract the promise of the duties proper to that relation is more easie than the performance so the consenting to Gods Covenant all the business is to make it good because of our unstable Nature manifold temptations and great discouragements in the way of holiness Certainly to keep in the life of Grace in the soul is a very hard thing The Israelites after they were brought to consent to receive Moses for their Captain to lead them to Canaan yet when they came out of Egypt and had tryal of the difficulties of the way and were exposed to so many dangers they were ever and anon desiring to return So it is with us it is hard to hold out against all assaults many things will be interposing and breaking your resolutions and taking you off from God The flesh will be interposing so that you must often say as Rom. 5. 12. We are not debtors to the flesh to live after the flesh to fulfil it in the lusts thereof And the world will be threatning and you must say as they Dan. 3. 16. We are not careful to answer thee in this matter Dangers will grow upon us and encrease and then we must say as Esth. 4. 16. If we perish we perish Friends will be solliciting and you must say us Paul Act. 21. 13. What
spirit Be careful for the Soul that you may keep up a lively faith and a constant sense of blessedness to come and so rejoyce in God Oh how much time and pains do men waste in decking and trimming the Body when in the mean time they neglect their Souls We may all fall a weeping when we consider how little we look after this inner life to keep that in heart and vigour SERMON CXXVIII PSAL. CXIX VER 116 117. And let me not be ashamed of my hope Hold thou me up and I shall be safe and I will have respect unto thy Statutes continually IN the former Verse I observed David begs two things Confirmation in waiting and the full and final accomplishment of his hopes Something remains upon the 116th Verse Let me not be ashamed of my hope Hope follows faith and nourisheth it Faith assures there is a promise hope looks out for the accomplishment of it Now David having fixed his hope upon the mercies of God begs Let me not be ashamed that is that hope may not be disappointed for hope disappointed brings shame Man is conscious of the folly and rashness in conceiving such a hope Iob 6. 20. They were confounded because they had hoped they came thither and were ashamed They looked for water from the Brooks of Tema but when they were dried up they were confounded and ashamed That breeds shame when we are frustrated in our expectations There is a hope that will leave us ashamed and there is another hope that will not leave us ashamed for David goes to God and desires him to accomplish his hope There is a Christian hope that is founded upon the mercies and promises of God and encouraged by experience of God that will never deceive us I shall speak of that hope that will bring shame and confusion and that is twofold worldly hope and carnal security 1. Worldly hopes such as are built upon worldly men and worldly things Upon worldly men they are mutable and so may deceive us sometimes their minds may change the favour of man is a deceitful thing As Cardinal Wolsey said in his distress If I had served God as diligently as I have done the King he would not have given me over in my grey hairs but it 's a just reward for my study to do him service not regarding the service of God to do him pleasure Let God be true and every man a Liar A man makes way for shame that humours the lusts of others and wrongs his Conscience and first or last they will find it is better to put confidence in God than the greatest Potentates in the World Psal. 118. 8. and therefore it should be our chief care to apply our selves to God and study his pleasure rather than to please men and conform our selves to their uncertain minds and interests To attend God daily and be at his beck is a stable happiness the other is a poor thing to build upon Mens affections are mutable and so is their condition too Psal. 62. 9. Surely men of high degree are a lye and men of low degree are vanity Whoever trusts in men high or low are sure to be deceived in their expectations And therefore we should think of it beforehand lest we be left in the dirt when we think they should bear us out 1 Kings 1. 21. When my Lord the King shall sleep with his Fathers I and my Son Solomon shall be counted offenders When the Scene is shifted and new Actors come upon the Stage none so liable to be hated as those that promised to themselves a perpetual happiness by the favour of men This is a hope that will leave us ashamed And then worldly things they that hope in these for their happiness will be ashamed There are two remarkable Seasons when this hope leaves us ashamed in the time of distress of conscience and in the day of death In time of distress of conscience Psal. 39. 11. When thou with rebukes dost correct man for iniquity thou makest his beauty to consume away like a Moth. When sin finds us out and Conscience goes to work upon the sense of its own guilt O then what will all the plenty of worldly Comforts do us good The Creatures then have spent their allowance and can help us no more What good will an Estate do And all the pomp and bravery of the World will be of no more use to us than a rich shoo to a gouty foot Prov. 18. 14. A wounded spirit who can bear But now he that hath chosen God for his portion in all distress and calamities can revive his hopes So also in the hour of death Iob 27. 8. What is the hope of the hypocrite though he hath gained when God shall take away his soul When God puts the Bond in suit though man hath gained where 's his hope when God delivers him over to the Executioner to Chains of darkness 2. Carnal security will leave us ashamed Men living in their sins hope they shall do well enough and expect mercy to bear all and pardon all though they be not so strict and nice as others yet they shall do as well as they This hope is compared to a Spiders Web Iob 8. 12. a poor slight thing that is gone with the blast of every temptation when the Besome comes both Spider and Web are swept away And it is said Iob 11. 20. The hope of the wicked is like the giving up of the Ghost and these in a moment take an everlasting farewel of their hopes So their hopes fail in the greatest extremity This carnal and secure hope in God presumption of his mercy it is but a waking dream as a dream fills men with vain delusions and phantasms It is notably set out by the Prophet Isai. 29. 8. They shall even be as when a hungry man dreameth and behold he eateth but he awaketh and his soul is empty There will an awakening time come and then the Dream of a hungry man torments him more Carnal men are like Dreamers that lose all as soon as they are awake though they dream of enjoying Scepters and Crowns yet they are in the midst of Bonds and Irons Vain elūsions do they please themselves with that make way for eternal sorrow and shame Let us see how this false hope of the wicked differs from the true hope of Gods Children First This hope is not indeed built upon God God hath the name but indeed they trust upon other things as those women the Prophet speaks of Isai. 4. 1. We will eat our own bread and wear our own apparel only let us be called by thy name to take away our reproach So they call their hope ◅fter Gods name but their hearts are born up with other things as appears because when outward things fail they are at a loss and begin to awake out of their dream especially in adistressed case when it pincheth hard Secondly It is not a serious and advised trust
against troubles Besides maintenance there is protection in the promise If we had Faith to believe this it would effectually quiet our minds in all our necessities and streights and perplexities Man can do much bring them low even to a morsel of bread we need not much desire the best things of the world nor fear the worst need not be covetous nor fearful Where Faith is in any life and strength it moderateth our desires and fears 'T is an ill part of a Believer to hang the head II. Second Point from that Clause David's eyes were to Gods salvation That Gods word being past his people do and must wait for the accomplishment of it The lifting up of the eyes implies three things Faith Hope and Patience all which do make up the Duty of waiting for help and relief from God 1. The lifting up the eyes implies Faith and confident perswasion that God is ready and willing to help us 2 Chron. 20. 12. But our eyes are unto thee Psal. 123. 1 2. Unto thee I lift mine eyes O thou that dwellest in the Heavens The very lifting up of the bodily eye towards Heaven is an expression of this inward trust so David in effect saith From thee Lord I expect relief and the fulfilling of thy promises So that there is Faith in it that Faith which is the evidence of things not seen How great soever the darkness of our calamities be though the Clouds of present troubles thicken about us and hide the Lords care and loving kindness from us yet Faith must look through all to his power and constancy of truth and love The eye of Faith is a clear piercing Eagle eye Heb. 11. 27. Moses endured as seeing him that was invisible A man is very short-sighted before 2 Pet. 1. 9. He that lacketh these things is blind and cannot see afar off can only skill in the things of sense and reason see a danger near him as Beasts or a bait while 't is before him a Brute thinketh of no other or else goeth by probabilities as it seeth things by the light of reason in their causes But Faith seeth things afar off in the promises Heb. 11. 13. at a greater distance than the eye of Nature can reach to take it either for the eye of the body or the mind Faith will draw comfort not only from what is invisible at present but not to come for a long time 't is future as well as invisible its supports lye in the other world and are yet to come 2. There is hope in it for what a man hopeth for he will look for it if he can see it a coming The earnest expectation of the Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 19. the stretching forth of the head Iudg. 5. 28. They looked out at the window and cried through the Lattice Why is his Chariot so long a coming So by spiritual hope there is a lifting up of the eyes or a looking out for what God hath promised or an intent observing all together Our conversation is in Heaven from whence we look for a Saviour Phil. 3. 20. Faith keepeth the eye of the mind fixed upon the promise and is ever looking out for deliverance Psal. 121. 1 2. I will lift mine eyes to the Hills from whence cometh my help my help cometh from the Lord which made Heaven and Earth Thence they look and wait for succour it must come out of Heaven to them They see it they can spy a Cloud a coming that which a man careth not for he doth not look for David saith I will pray and look up Psal. 5. 3. Hope hath expectation of the thing or object hoped for 3. There is patience in it in persevering and keeping on our looking till mercy come With faith and ardency in expecting Gods help Looking and waiting is to be conjoined notwithstanding difficulties till it procure deliverance Psal. 123. 2. Our eyes wait on the Lord who will have mercy on us This lifting up of the eyes doth not imply a glance or once looking to Heaven but that we keep looking till God doth help Isai. 8. 17. I will wait on the Lord that hideth his face from the house of Iacob and I will look for him There is a constant depending and patient attending upon God notwithstanding the present tokens of his wrath and displeasure As a man withdraweth himself from a party and will not be seen of him nor spoken to by him but the resolute Suitor tarrieth to meet and speak with him So Mic. 7. 7. Therefore I will look unto the Lord I will wait for the God of my salvation My God will hear me Not give over upon every discouragement as a Merchant doth not discontinue trading for every loss at Sea Certainly 't is not faith and hope unless we can endure and bear out Natural courage will bear out for a while but not long A little touch breaketh a bubble and a sleight natural expectation is soon discouraged but to hope against hope to pray when God forbids praying to keep waiting when we have not only difficulties in the World but seeming disappointments from Heaven it self when the promise and Christ seem to be parting from you and refuse you yet then to say I will not let thee go until thou bless me as Iacob said to the Angel Gen. 32. 25 26. when God saith let me alone Use. Let us turn our selves towards God for help and have our eyes on him and keep them there Psal. 141. 8. But mine eyes are unto thee O God the Lord in thee is my trust leave not my soul destitute Let us not give way to discouragements though God delay us so long till all our carnal provisions are spent no Meal in the Barrel nor Oil in the Cruise and we are brought to the last Morsel of Bread though brought to complain for pity to them that will shew none but pour Vinegar into our Wounds yea till our spiritual provisions be spent faith will hold out no longer hope can do us no service patience lost and clear gone we fall a questioning Gods love and care I say Though we grow weary let us strive against it acquaint God with it renew Faith in the word of promise There is an holy obstinacy in believing To get this eye of Faith 1. There is need of the Spirits enlightening Nature is short-sighted 2 Pet. 1. 9. A man cannot look into the other world till his eyes be opened by the Spirit of God Ephes. 1. 17 18. The Father of Glory give unto you the spirit of wisdom and revelation in the knowledge of him the eyes of your understanding being enlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints There needs spiritual eye-salve to get this piercing eye to look through the Curtain of the Clouds 2. When your eye is opened you must keep your eye clear from the suffusions of lust
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
Well then seeing all these Distempers are incident to an afflicted estate we should the more carefully watch against them 3. Because our enemies make a great advantage of our failings and harden themselves in their prejudices if we carry not a holy good Cause in a holy religious way and will take the least occasion given from a questionable practice to slander the truth Neh. 5. 9. Ought you not to walk in the fear of our God because of the reproach of the Heathen our enemies If you should trip in any thing you shall soon hear of it to the reproach of Religion A holy and wise carriage in afflictions is very honourable to the Gospel otherwise your testimony is rejected and blasted Use. Well then desire the Lord to guide thee in all thy troubles yea if God doth guide you let this satisfie you before the deliverance cometh about It is a mercy if you have direction though you have not deliverance for a godly man should not so much regard the ease of the flesh as the performance of his Duty to God If you carry your Cross regularly with faith and patience God may have more honour and you more profit by your affliction than your deliverance Yea to be instructed in the Word and be taught your Duty is in it self a greater mercy than a deliverance Psal. 94. 12. Blessed is the Man whom thou chastenest and teachest him out of thy Law 'T is a blessed thing yea 't is a deliverance it self for it delivereth you from the spiritual evil of the Rod which is the Curse Suffering doth not come as a Curse when instruction goeth along with it Yea 't is the means of our great deliverance from the present evil world 1 Cor. 11. 32. as it is a pledge of our future deliverance in due time for God is not unmindful of us and will not leave us without the conduct of his Spirit Secondly To handle the Words with respect to the nearer Context in Verse 123. Mine eyes fail for thy salvation This teaching is begged after he had complained of the delay of the promises and so implicitely he complaineth not of the falsity of the Word or the non-performance of the promise but of the weakness of his own Faith Doctr. When the Lord suspends the promised deliverance the Godly suspect not the truth of his Word but the darkness of their own unbelieving hearts They think this failing is because they are no more enlightened they are dull in conceiving and misty and cloudy in their apprehensions and therefore would have a clearer understanding of the promise and a more quick-sighted Faith Or have failed in the performance of the Condition required therefore desire that God would teach them and shew them their errours and cause them to profit in sanctification Thus should we do in like Cases when there is a seeming Contradiction between the Word and the Works of God betwixt his promises and his Providence about us His voice is sweet like Iacob's but his hands rough like Esau's Do not suspect the promise but your understanding go into the Sanctuary Psal. 73. 16 17. God will help you to reconcile things otherwise the difficulty will be too hard for you The Saints that have suspected or distrusted God have found themselves in an errour Isai. 49. 14 15. and Psal. 77. 8 9 10. First You must not interpret Gods promise by his Providence but his Providence by his promise and the promise is the light side and Providence the dark side of the Cloud Isai. 45. 15. Thou hiddest thy self O God of Israel the Saviour Psal. 77. 19. Thy way is in the Sea and thy path in the great waters and thy footsteps are not known We cannot trace him a man cannot find out the reason of every thing that God doth Secondly Thou must distinguish between a part of Gods work and the end of it We cannot understand Gods Providence till he hath done his Work In the last Act of the Comedy all the errours are reconciled Tarry till then Zech. 14. 7. At evening it shall be light We view Providence by pieces and we know not what God is a doing rending and tearing all in pieces But view Gods work in its whole Frame and Contexture and it will appear beautiful Thirdly We must distinguish between what is best for us and what we judge is best for us Deut. 8. 15 16. Who led thee thorough the great and terrible Wilderness wherein were fiery Serpents and Scorpions and Drought where there was no water who brought thee forth water out of the Rock Who fed thee in the Wilderness with Manna which thy Fathers knew not that he might humble thee and prove thee to do thee good at the latter end Other Diet is more wholesome for our Souls than our sick appetite craveth It 's best with us many times when we are weakest 2 Cor. 12. 10. When I am weak then am I strong worst when strongest 2 Chron. 26. 16. When he was strong his heart was lifted up to his own destruction Many times the buffetings of Satan are better for us than a condition free from temptations so is poverty and emptiness better than fulness Fourthly We must distinguish between what things are in themselves and what in their reduction use and tendency All things are for a Believer in their use though they may be against him in their Nature 1 Cor. 3. 18 19 20. and Rom. 8. 28. All things shall work together for good to them that love God All their Crosses yea sometimes their sins and snares God will over-rule them for good and the work of Grace sometimes goeth back that it may go forward Many such Cases there are which look like a contradiction which we shall not know what to make of them unless we bring it to Christ an Interpreter one of a thousand But take heed in these confusions and toffings of thy Soul how thou reflectest on God a little experience will confute thy prejudices Thirdly With respect to the nearest Context the former Clause of this Verse After an appeal to the Covenant of Grace or a petition for mercy he asketh direction to keep the Law Doct. They that would have mercy by the Covenant must be earnest to be taught Gods Statutes Mercy and teaching are Davids's two great requests throughout this and other Psalms Reasons 1. The Moral Obligation of the Law still lyeth on Gods Servants that are taken into the Covenant of Grace There is an eternal Obligation upon the Creature to love and serve the Creator which cannot be dissolved We are not redeemed from the service of the Law by Christ but the curse of the Law Luke 1. 74 75. Being delivered from the hands of our enemies that we might serve God in holiness and righteousness before him all our days The end of our redemption was not to destroy our service according to the Law but to fit and enable us to perform it according to the image of
they can bear the open dishonouring and blaspheming of God This is the true sense but because the heart is deceitful First Be sure your Cause be good your Adversaries evil that ye may say Psal. 74. 22. Arise O Lord plead thine own Cause 'T is not for your sins but your sins but your righteousness the hatred is not against the body Indeed they pretend some little faults 'T is as if a Leper should hate a man because he hath some pimples in his face Something they would lay to their charge Secondly That we use all means with God and Men to reclaim them praying for them Matth. 6. 44. Pray for them that despightfully use you Mourning for their sins Ier. 23. 19. My soul shall weep in secret for your pride Heaping Coals of fire upon their heads by all acts of kindness condescending to them as far as possibly we can Rom. 12. 18. These arts become his Kingdome that is not to be planted by force but consent them that would have the zeal of God not of a party Thirdly Be sure your principle be zeal for Gods Glory not a desire to establish your own interest and to see revenge on a party that differeth from you Luke 9. 54 55. You know not what spirit you are of Religious affections overset us and fleshly zeal puts on a holy spiritual Guise and Mask and we think 't is for the honour of Christ. Fourthly Not against particular persons but the opposite faction to godliness In general destroy all the enemies of Christ c. Secondly For the manner How We must seek to God first with submission not prescribing to God nor making a snare to our selves We that have short and revengeful Spirits cannot judge aright of Gods patience which is infinite out of fleshliness and affection to our own ease And so our times Iohn 7. 6. your time is always ready if none of these be yet we are limited Creatures and great is the wisdom of God and his power admirable it doth not belong to us to guide the affairs of the world Psal. 78. 41. We must not prescribe opportunity to him fixing times Besides that it argueth a spirit too much addicted to and eying of temporal happiness It doth much unsettle us and harden others The Devil maketh advantage of our disappointment Therefore not only when it seemeth seasonable to us we may seek to him for deliverance Once more there are other things concurr besides the enemies ripeness for Judgment preparing his peoples hearts fitting those instruments for his work therefore all is left to Gods will and let him take his time Use of all is to teach us how to behave our selves in these times with patience and yet with hope and waiting 'T is the time of Iacob's trouble but there will be a time of deliverance Ier. 30. 7. With patience God will have a time to chastise his people We must bear it patiently it will make Crosses sit easie they may be greater and longer than our joys Psal. 90. 15. Make us glad according to the days wherein thou hast afflicted us and the years wherein we have seen evil Secondly With hope let us expect it Certainly it will not exceed the time limited by God That time is not long Isai. 13. 22. Her time is near to come and her days shall not be prolonged Ezek. 12. 21. to 28. And the word of the Lord came unto me saying Son of man what is that Proverb that ye have in the land of Israel saying The days are prolonged and every vision faileth Tell them therefore Thus saith the Lord I will make this Proverb to cease and they shall no more use it as a Proverb in Israel but say unto them The days are at hand and the effect of every vision for there shall be no more any vain vision nor flattering divination within the house of Israel for I am the Lord. I will speak and the word that I shall speak shall come to pass it shall be no more prolonged Faith should see it as present approaching and then let us wait his leisure minding God in prayer SERMON CXXXIX PSAL. CXIX VER 127. Therefore I love thy Commandments above Gold yea above fine Gold IN the Words we have I. A Note of inference Therefore II. The Duty inferred I love thy Commandments III. The degree of that love Above Gold amplified by the repetition with some advantage in the expression Yea above fine Gold III. Gold by a Senechdoche is put for all worldly things the comforts and profits of this life as in many other places as Psal. 19. 10. More to be desired are they than Gold yea than much fine Gold sweeter also than Honey and the Honey Comb. The two Bastard Goods with which the World is inchanted are pleasure and profit Old people are all for profit young people are all for pleasure Now both these truly so called are found in the Word of God So in Prov. 8. 10 11. Receive my instruction and not silver and knowledge rather than choise gold for Wisdom is better than Rubies and all the things that are to be desired are not to be compared to it So Prov. 8. 19. My fruit is better than gold yea than fine gold and my revenues than choise silver So Prov. 3. 14. For the merchandise thereof is better than gold and the gain thereof than fine gold So Prov. 16. 16. How much better is it to get Wisdom than Gold and to get Understanding rather to be chosen than silver This Comparison is used so often for two Reasons 1. Because it is more prized in the World All things that have a goodness in them have a certain Bait suitable to the several Appetites of men but in most mens opinions Gold seemeth chiefly to be desired partly for its beauty but chiefly for its use it being the great instrument of Commerce that doth all things in the world The corruption of mans heart addeth a greater price to it and therefore is the thirst of it so unsatisfied Now the Word and that wisdom and godliness which it teacheth is far above Gold and fine Gold 2. Because it is the usual temptation to draw off men from the love and study and obedience of the Word Babylon's abominations are offered to the world in a golden Cup Rev. 17. 4. And the Woman was arrayed in purple and scarlet colour and decked with Gold and precious Stones and Pearls having a golden Cup in her hand full of abominations and filthiness of her fornication Preferments are the Baits of that black Religion True Christianity consists in sound Graces Pseudo-Christianity in pomp and state and worldly advantages and the Apostle telleth us 1 Tim. 6. 10. That the love of money is the root of all evil which while some have coveted after they have erred from the faith Therefore doth the spirit of God so often compare spiritual things to Gold and here David preferreth his love to the Word before Worldlings love to
approbation and esteem of the Law of God in all the parts and points thereof I esteem all thy Precepts concerning all things to be right II. His hatred of all sin as contrary thereunto And I hate every false way the one as the effect of the other I. In the first Branch take notice of 1. the illative particle Therefore 2. His respect to the Word I esteem thy precepts to be right In the Septuagint 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was directed or set right unto all thy Laws But it maketh no difference in effect from our Translation for they that esteem the Law will embrace and practise it 3. The extent and universality of this respect there is a double universal particle All thy precepts concerning all things the general drift of them and every particular matter and circumstance that falleth under this Law 't is all right I approve of whatsoever thou commandest without any reservation and exception all even all have I approved 1. Something might be observed from the illative particle 't is inferred from their making void of Gods Law Doctr. In times of defection when others sleight contemn and forsake the ways of God we should approve and esteem them the more The Reasons are First To make amends for the contempt of others 2 Pet. 4. 14. On their parts he is evil spoken of on your part glorified Let not God want his Glory if he be dishonoured by their sins he should be the more honoured by your obedience It concerneth us to look that God be no loser As the Sea what it loseth in one place it gaineth in another or as a River what it loseth in breadth and is pent within narrow Channels it gets in depth So you should give him the more respect the more 't is denied him by others the sincere professors of the name of God should be the more earnest Secondly To shew that we do not chuse the ways of God upon foreign reasons as publick countenance and consent Many men owe their Religion not to Grace but to the favour of the times 't is in fashion they may profess it at a cheap rate because none contradict it Indeed it sheweth they are extreamly bad that are bad when they may be good without any loss to themselves but it doth not shew they are good that are only good in good times Dead Fish swim with the Stream They do not build upon the Rock but set up a Shed leaning to another Mans House which costs them nothing carried with a multitude are not able to go alone in a good way if they be religious 't is â—…or others sakes Then is integrity discovered when persons dare be good in bad times as Noah was said to be an upright man because he was perfect in his Generation Gen. 6. 9 When all flesh had corrupted their way And so 't is said Iob 7. 9. The righteous shall hold on his way and he that hath clean hands shall wax stronger and stronger that is when there are discouragements and oppressions as a resolved Traveller holdeth on his journey whether he meeteth with fair way or foul good weather or bad Thirdly There is an Antiperistasis in Grace as well as Nature Every quality when it is pent up is the stronger Stars shine brightest in the darkest Night Fountain-Water is hottest in Winter when the heat is pent up In bad times good men are best wicked mens badness exerciseth and encreaseth good men Graces The more odious sin appeareth in them the more Grace is strengthened in the Saints their looseness maketh you strict their vanity and carelesness maketh you serious their intemperance maketh you sober their worldliness and sensuality maketh you spiritual as they are instances of the cursed vigour of Nature you are instances of the sacred power of Grace Phil. 2. 15. shining as lights in the world in the midst of a crooked and perverse Generation to be eminently holy among a company of Prophane Godless Atheistical Spirits shewing forth the lovely beauty of holiness Fourthly To shew the difference between the people of God and others and this as a fruit of Gods eternal choice God hath made a difference in the purposes of his Grace and they discover the difference in the course of their Conversations Iohn 17. 25. The world hath not known thee but these have known thee that thou hast sent me and hast chosen them out of the world The opposite ignorance and obstinacy of the world sheweth their acknowledgment of Christ was of more value and acceptation When the world neither knew nor believed on him but rather opposed and persecuted him they owned Christ and so walked in a countermotion to the times Fifthly To defeat the enemies purpose which is to hinder the success of the Gospel and destroy all affection and respect to the word and ways of God and that the service of God should fall to the ground As we hold a Staff the faster when one would wrest it out of our hands Tit. 1. 9. Holding fast the faithful word The Pastor of the Church should be good at holding and drawing as the word signifieth So peoples zeal should be the more kindled in the worst times God hath a number that do fear him Christ is never a King without Subjects nor a Head without a Church he ruleth in the midst of his enemies Psal. 110. 1. therefore he hath some to rule over Where Satans Throne is there he hath some to confess his Name Elijah thought himself left alone yet then God had reserved to himself seven thousand that had not bowed the knee to Baal Use. 'T is very seasonable for us in these times to mind this therefore 1. That we may encrease in practical godliness Now wickedness is broken loose and the Law is made void this should not damp our zeal but quicken it You should walk with God as Noah and David did in the worst of times yea the badness of the Age you live in should make you the more wise more circumspect more humble more heavenly as fire burneth hottest in the coldest weather Study to serve God in thy Generation A man that is not good in the Age he liveth in would never be good A Lilly will thrive in a Wilderness and a Brier is but a Brier though it grow in Paradise Their fury in sin should warn you of your duty to God Shall a lust prevail more with them to damn themselves than the love of God and the hope of salvation with you shall they act more regularly to their ends What zeal and earnestness have they in their course and how open and bold-fac'd in sin We read That Pambo wept when he saw a Woman dressing her self curiously to please her wanton Lover to see her take so much pains to undo her soul and that he had not been so careful to please God and provide things honest in the sight of God as she to please her self 2. They are set up as
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
of the law it is no more of promise but God gave it to Abraham by promise The Commands and Promises were not commensurate There was not a promise in that Covenant for every command of the Law of Nature but in the Gospel God promiseth what he requireth In the Covenant of Works Justice is the Rule of Gods dealing for though he entred into that Covenant and promised a reward out of Grace yet being entred into it Justice holdeth the Ballance and weigheth the works of men and giveth to every man according to his works what is due to him Rom. 2. 6 7 8. Who will render to every man according to his deeds to them who by patient continuance in well-doing seek for life and glory and immortality eternal life But unto them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath c. But the rule of Gods dealing in the new Covenant is grace The Covenant of works was more independent on God and grace without man and more dependent on man and grace within himself In it man was left to stand by his own strength to be justified upon his own righteousness God having furnished him with a stock at first or a sufficiency of power to keep that Covenant But the Covenant of grace findeth us without strength therefore we are kept in dependance upon another Psal. 89. 13. I have laid help upon one that is mighty And Phil. 4. 13. I can do all things through Christ which strengtheneth me Man was to keep the first Covenant but here in effect the Covenant keepeth us 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation Jer. 32. 40. And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Thirdly In the terms Unsinning obedience is the Condition of the Covenant of works The Covenant of works is wholly made void and the promise thereof of none effect by any one sin without any hope of cure or remedy Once a Sinner and for ever miserable as the Angels for one sin were thrown down from Heaven and reserved in Chains of darkness unto the judgment of the great day Jude 6. It admitteth of no such thing as repentance neither doth it offer any provision for such it speaketh much to the whole nothing to the sick it maketh a promise to the righteous but none to Sinners But the Covenant of grace is otherwise Matth. 9. 13. I will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance Acts 5. 31. Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins Every failing doth not make void the Covenant no not every grosser fault Psal. 89. 33 34. Nevertheless my loving kindness I will not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my lips The first Covenant is an uncomfortable Covenant to a Sinner and can be only comfortable to a perfect righteous person for in case of the least failing it speaketh nothing but wrath and the curse But the Covenant of Grace is comfortable to Sinners it offereth pardon to them As to the first Covenant it is impossible to be fulfilled by man in the state of corruption Rom. 8. 3. What the Law could not do in that it was weak through the flesh Since the day that Adam fell never did nor could any man fulfil this Covenant Well then the demands of this Covenant cannot be satisfied without a continuation in all things written therein in height of exactness and perfection But the Gospel admits of a sincere uniform obedience as perfect 2 Cor. 8. 12. But if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not There is a merciful lenity as to acceptance though the Rule is as strict Mal. 3. 17. And they shall be mine saith the Lord of Hosts in the day when I make up my Iewels and I will spare them as a man spareth his own Son that serveth him Use 1. Then enter into this Covenant You have no benefit by it till you personally enter into the Bond of it The Covenant of works was made with man generally universally considered with Adam as a publick person representing all his Posterity but the Covenant of Grace is made with man particularly and personally considered and his consent is expresly required or else it can convey no benefit to us That was a Law and so did bind whether man did consent or no. This is a priviledge Christ draweth to consent to him doth not force us against our will Iohn 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 Will you owne him as the Son of God and Redeemer of the World Every man must consent for himself The effects of the first Covenant are uncomfortable for the present the spirit of bondage Heb. 2. 15. And deliver them who through fear of death were all their life time subject to bondage But dreadful hereafter Iames 2. 13. He shall have Iudgment without mercy When none to mediate for them they have to do with Justice strict Justice The least sin is enough to ruine you it will pass by no transgression remit no part of your punishment it will have satisfaction to the utmost farthing admits of no pardon no Advocate regardeth no tears What Justice can give you that you may look for If Justice speak no good promise no good you are to look for none for Justice doth all in the Covenant under which you stand Psal. 130. 3. If thou Lord shouldest mark iniquities O Lord who shall stand What you may claim as a due Debt that you may look for that Covenant gives no gift Oh then give the hand to the Lord. 2 Chron. 30. 8. But be ye not stiff-necked as your fathers were but yield your selves to the Lord and enter into his sanctuary which he hath sanctified for ever and serve the Lord your God Receive Gods condition Acts 9. 6. Lord what wilt thou have me to do You have not leave to chuse and refuse Use 2. Let us bless God and admire his grace in bringing about this new Covenant 1. Man irreparably had broken the first Covenant fallen from his state of life so that all the world is lost under guilt and a curse Rom. 3. 19. That every mouth may be stopped and all the world may become guilty before God 2. Upon this fundamental breach the Lord was acquitted and absolved from the promise of life in this way of works for man could never stand in that Court Rom. 8.
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
by mourning for this Carnal men are hot in their own cause cold in Gods Gods Children are quite otherwise cold in their own cause and hot in Gods Therefore they are deeply sensible when Gods honour is weakned Moses was the meekest man upon Earth yet he brake the Tables How doth this agree The injuries that were done to himself he could look upon with a meek quiet spirit easily put them up but when he saw the people bring dishonour to the name of God then he hath a high and deep affection They cry out Iosh. 7. 9. Lord what wilt thou do for thy great name So Psal. 115. 1. Not unto us O Lord not unto us but unto thy name give glory They go to God not to advance our faction and interest we are brought very low yet the wrath of man shall praise thee Thy name is dear and precious they are sorry to see any prophane it God hath abundantly provided for their respect he hath bid all men love them when he bid us love one another So that in effect all the respects of the world are devolved upon one person And they would have all men love God and honour God Secondly It comes from their compassion and pity and love to men O it grieves them to see so many that do not grieve for themselves and their eyes are wet because yours are always dry I tell you weeping saith Paul Phil. 3. 18. Compassion over the miserable estate of such Teachers and those that are led by them they and whole Droves run after fancies that endanger their souls False Teachers and their Proselytes should not only fall under our indignation but our pity They are Monsters in nature that want Bowels much more in Grace Religion doth not harden the heart but mollifie it Jesus Christ was made up of compassion and all Christians partake of Christs spirit Phil. 1. 8. God is my record how greatly I long after you all in the bowels of Iesus Christ. Pray mark Paul had got some of Christs bowels and let me tell you they were tender ones Compassion towards others and weeping over their sins is somewhat like the love of Jesus Christ. He would take our burthen upon himself when he was not interested so the spirit of Christ worketh in all his Members he hath distributed his bowels among them and therefore they cannot but long for the salvation of others yea their heart is broken and mollified with Christs compassion to them and therefore long for fellows in the same Grace Though they have received personal and private injuries yet they pity their case and mourn for them 'T is matter of humiliation and lamentation 2 Cor. 12. 21. When I come again I fear my God will humble me among you and that I shall bewail many which have sinned already and have not repented of the fornication uncleanness lasciviousness which they have committed It is matter of grief to see so many thousands perish or in a perishing condition Thirdly This disposition cometh from the antipathy and zealous displeasure that is in their hearts against sin They know what sin is the greatest enemy that God and Christ and their own souls have in the world It was sin that made Angels become Devils it was sin that blew up the sparks of Hell fire it was sin that opposed God that crucified Christ it is sin that grieves the Spirit of God and therefore they mourn when sin gets Proselytes A man cannot endure to see a Toad or Viper near him your hearts rise when you see them creep upon another so do the hearts of the Children of God rise that their enemy and Gods should find such respect and entertainment in the world It is said of the Church of Ephesus Rev. 2. 2. That she could not bear those which were wicked And David saith Ps. 101. 3. I hate the works of them that turn aside They know this will grieve the spirit of God that this will press him as a Cart is pressed with sheaves and shall God be pressed and burthened and they not troubled It cannot be They that love the Lord will hate evil Psal. 97. 10. both in themselves and others Fourthly This disposition comes out of a sagacity of faith and serious foresight of the effects of sin They know what sin will come to and what is the danger of it therefore when they see sin encreasing Rivers of water run down their eyes Wicked men tremble only at the Judgment of God but good men tremble at his Word and therefore they mourn when others fall into danger of the threatning When Ezra plucked his beard and was in such a zealous indignation against the sins of the people bewailing them before the Lord Ezr. 9. 4. Then were assembled unto me every one that trembled at the words of the God of Israel At fasts others are sleight and obdurate they look on threatning as a little mock Thunder they are not sensible of the danger I may set forth this by that allusion 2 Kings 8. 11. The Prophet Elisha wept when he saw Hazael that he looked wishly on his face till he blushed The man of God wept and Hazael said Why weepeth my Lord And he answered Because I know the evil thou wilt do unto the Children of Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt dash their Children and rip up their women with child and Hazael said But what is thy servant a Dog c. So when the Children of God look upon sin they know by the complexion of it what will be the dreadful effects This will be bitterness in the issue in time this will produce pestilences famine fire sword and all other mischiefs and judgments and expressions of the angry indignation of the Lord. They foresee a Storm when the Clouds are but a gathering therefore they tremble when they see them This is the sagacity of faith Now carnal men on the other side look upon the threatnings of Scripture but as words of course used as in way of policy that God only would awe and scare them but doth not purpose to condemn them But Faith is sagacious Look as to the promises Faith is the substance of things hoped for the evidence of things not seen So as to the threatnings the same evidence of things not seen The Apostle doth not only instance when he had given the general description of the objects of hope for the recompence of reward but he instances in the threatnings Noah being moved with fear prepared an Ark c. They know however men sleight the word of God one day it will be found true and therefore when they see men add sin to sin they are troubled The Word is as sure as execution and works upon them accordingly They have all things in a near view the nearer the objects of our faith are in our view the more they stir up our affections Dangers and death
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
of the World which have their portion in this life As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Christ gave his Spirit to the rest of the Disciples and the Purse to Iudas he had the keeping of the bag that was the worst Gods dearest Children usually have the least in this World that they may look higher as Levi had no portion among his Brethren because God would be his portion Others have more plentiful Accomodations for Back and Belly they are better Clad their Tables more plentifully furnished and supplied larger portions for their Children they that look to save any thing or get any thing by Religion but the saving of their Souls are fouly mistaken if we have more than others Religion calleth for more disbursements Charity and liberal distributions exposeth to Troubles Religion moderateth our desires and forbids all unjust ways of acquiring Wealth calleth upon us to forsake all for a good Conscience Therefore they that follow Christ out of a design to be rich in this World lose their aim not but that Hypocrites sometimes make a Market of Religion but then God is Angry and they and the Church too payeth for it at last not but that Religion bringeth in Temporal supplies Mat. 6. 33. First seek the Kingdom of God and his righteousness and these things shall be added unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food and raiment it bringeth in God may give some a more plentyful allowance especially if they be Faithful Stewards then they are intrusted with more but generally they are mean and small or if they have more of this Worlds goods they have their Afflictions in other kinds 2. 'T is necessary to cut off the provisions of the Flesh and the fuel of their Lusts a rank soil breedeth Weeds and when we sail with a full stream we are apt to be carried away with it We either glut our selves with the Pleasures of the Flesh or grow proud and hanker and linger after the Pomp and Vanities of the World and neglect God And therefore God is fain to diet us and to keep us bare and low as he is said to cut Israel short 2 Kings 10. 32. When he streightned their Coasts and Borders so for our cure we need not only internal Grace to abate the Lust but external Providence to catch away the Prey and Bait by which it is fed The wise Man saith not only give me grace but give me neither Poverty nor Riches Prov. 30. 8 9. and Gal. 6. 14. by whom the World is Crucified to me and I unto the World Both parts are necessary riches are a great Temptation we would root here and grow Sensual Worldly and Proud if God did not snatch our Comforts from us when we are apt to Surfet of them a plentiful portion of Temporal things is Spiritually Dangerous 3. That they may be more sensible of his displeasure against their sins and scandalous Carriage by which they have dishonoured him and provoked the pure eyes of his glory Never have scandals faln out but some great Woe followed Matth. 18. 7. Woe to the World because of offences Therefore God hath brought his People low that he may vindicate his Name which through their means is Blasphemed Rom. 2. 24. and make his People sensible of their sin the World shall know that he doth allow sin no more in them than others and therefore though they were as the signet upon his finger he will pluck them off and make them feel the smart of their wandrings Amos 3. 2. You only have I known of all the Families of the Earth therefore I will punish you for all your iniquities They that have been so near and dear to him the World might think he did approve their sins if he did not manifest his displeasure at them Usually their sins go nearest his heart and meet with the sorest vengeance Deut. 32. 19. When the Lord saw it he abhorred them because of the provokings of his Sons and of his Daughters Their relation to God their priviledges and the consequences of their actions aggravate their sins And therefore God is most quick and severe in punishing their sins We complain we were brought low but were not our Provocations first very high The most Religious cannot wipe their mouths and excuse themselves as faultless Oh what a sad part hath been lately acted upon the Publick Stage What a trade have many driven for themselves under a mask of Religion What breaches in the body of Christ uncharitable divisions making a profession of the Name of Christ for Carnal ends 4. That we may learn to live upon the Promises and learn to exercise suffering Graces especially dependance upon God who can support us without a temporal visible Interest Compare Rev. 12. 11. And they overcame him by the bloud of the Lamb and by the word of their Testimony and they loved not their lives to the death Rev. 13. 7. And it was given unto him to make War with the Saints and to overcome them and power was given him over all Kindreds and Tongues and Nations You shall see how the Enemies overcome and the Saints overcome The seed of the Woman and the seed of the Serpent The Beast raiseth the World against the Saints and prevaileth over their Bodies he overcomes them by spoiling them of Liberty Lives and Temporal Estate but they overcome by adhereing to Truth and resisting his Temptations and their own Corruptions even in the lowest Estate by Suffering So for other Graces Patience Meekness Self-denial Spiritual Comforts as the Stars in their order fought against Sisera so all graces are exercised in their turn Rev. 13. 10. Here is the Faith and Patience of the Saints that is a time to act these Graces a full Third of the Scriptures would be lost which containeth Comfort for Afflicted ones if God did not exercise them with Temporal Afflictions 5. That God may convince the Enemies that there is a people that do sincerely serve him and not for carnal selfish Ends. Iob 1. The Carnal World suspect private selfish worldly aims and designs in all that we do and attribute all our Duties to Interest being themselves led by Interest they cannot think others are led by Conscience Men are apt to suspect and maligne what they will not imitate There is sometimes too much advantage given many are Mercenaries only esteem the ways of God when beneficial to them Ioh. 6. 26. Ye seek me not because ye saw the Miricles but because ye did eat of the Loaves and were filled Therefore it is needful to heighten the price of Religion when it is too cheap a thing to be a Christian. This God doth by bringing his People low that the World may see some will cleave to him in all conditions not only when his wayes are befriended but when frowned upon God will glorifie himself and his Truth by their Constancy 6. That his glory may be more
first laid in his Everlasting Decrees The Terms of Life and Salvation held forth in the New Covenant are to continue for Ever no change to be expected From the beginning of the World to the end thereof the Covenant of Grace cannot cease The Obligation still continueth men are for ever bound to love God and their Neighbour There shall no time come when the Law of loving God and our Neighbour shall be Reversed and out of Date The Covenant is essentially the same under all the diversity of Administrations And as the Priviledges so the Duties are of an Eternal Obligation Among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is just at one time that is not just at another Law givers cannot alwayes live to see their Laws executed and men cannot foresee all occasions and inconveniences and therefore often repeal their Laws but God is wise he hath made an unchangeable Law and he forbiddeth things intrinsecally Evil and commandeth things intrinsecally Good 2. As to the Effects of it in case of Obedience or Disobedience In case of Disobedience Eternal Wrath lighteth on them that reject this Covenant that walk contrary to it they shall be Eternally Miserable 2 Thes. 1. 9. Who shall be punished with everlasting Destruction from the presence of the Lord. Not a Temporal but an Everlasting Destruction and Mark 9. 44. The worm shall never die and the fire shall never be quenched An Eternity of Torments because they despised Everlasting Mercy and rejected the Authority of an Everlasting God Having offended an Infinite God their punishment abideth on them for ever If they will stand out their day 't is fit their recovery should be hopeless 2dly The Benefits are Eternal in case of Obedience There is Everlasting Grace Everlasting Comfort and Everlasting Life 1 Ioh. 2. 17. The World passeth away and the lust thereof but he that doth the Will of God abideth for ever The Spirit is given as a Comforter that shall abide for ever Iohn 14. 16. and 2 Thes. 2. 16. God who hath loved us and given us everlasting Consolation and good hope through Grace And 't is fit it should be so because 't is built upon Gods unchangeable Love and Christs Eternal Merit and Intercession Gods Love is an Everlasting Love Ier. 31. 3. The efficacy of Christ's Merit never ceaseth Heb. 13. 8. His continual Intercession ever lasteth Heb. 7. 25. and Rom. 8. 39. Nothing shall separate us from the love of Christ. He liveth for Ever by which we continue for ever in the Favour of God and the Covenant standeth firm between him and us the Fountain of Comfort is never dryed up Use Is to Inform us of the difference between the Laws of God and the Laws of Men There are many differences some of which I shall touch by and by this Expression offereth two 'T is Righteousness and Everlasting Righteousness First 'T is Righteousness Men have and do often decree wickedness by a Law not only in the first Table where man is most blind but also in the second not only in their Barbarous Worship their sacrificing of men but also in their humane Constitutions The Lacedaemonians held it lawful to steal if he were not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Act. In Cyprus they held it lawful for their Virgins if they were poor to Prostitute themselves to get a Dowry or Portion By the Law of the 12 Tables a man might kill his Wife if she smelt of Wine or Counterfeited his Keys And among the Romans if a slave had killed his Master all his fellow-slaves were put to death with him though never so Innocent By the same Laws a Father might thrice sell his Child they might tear their Debtors in pieces if they were not solvent Thus blind were men in their own concerns and what made for humane Commerce Much more in the way of pleasing God and the Interest of the World to come Bless God for this righteous Law Again Secondly 'T is Everlasting Righteousness not only Righteous at the first giving out but Righteous in all Ages and Times and should we slight this rule that will hold for ever In the World new Lords new Laws Men vary and change their designs and purposes Priviledges granted to day may be repealed to morrow but this word will hold true for ever Our Justification by Christ is irrevocable that part of Righteousness is Everlasting Be sure you are Justified now upon terms of the Gospel and you shall be Justified for ever your Forgiveness is an Everlasting Forgiveness and your Peace is an everlasting Peace Ier 33. 34. I will remember your sins no more So the other Righteousness of Sanctification 't is for ever Approve your selves to God now and you will approve your selves at the Day of Judgment 2. Use is Exhortation 1. Let this take us off from seeking things that have no Continuance in them The Everlastingness of the Word is opposed often to the Transitory Vanities of the World 1 Pet. 1. 23 24. All flesh is grass and the glory of man as the flower of grass The grass withereth and the flower falleth away but the Word of the Lord indureth for ever Why should we hunt after that glory that soon fadeth So 1 Ioh. 2. 17. The World passeth away and the lust thereof but he that doth the Will of God abideth for ever All these things Change and move up and down by divers Circumrotations we sit fast and loose in the World but in the Covenant of Grace all is sure 2. Let us choose this Word to live by that we may be partakers of that Everlasting Good which cometh by it Oh let us regard it Eternity is concerned in it If the Righteousness of God be Everlasting let us begin betimes to get interested in it and persevere in it to the end Let us begin betimes for we have but a few dayes to live here in the World and so either to express our thankfulness or lay a foundation for our eternal hopes Therefore let us set about the work the sooner And let us persevere our care to keep this law must be perpetual not like Temporaries many will carry themselves well and godly for a while but afterwards fall off this doth not become an Everlasting Law there is the same goodness in Gods Law that there was at first 3. Let us comfort our selves with the Everlastingness of the Priviledges offered to us in Gods Word The redeemed of the Lord should have an Everlasting joy Isa. 35. 10. And the Ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads Let other things end and change as they will our right by the new Covenant changeth not Sometimes we are in request in the World and sometimes in disgrace but Gods love is everlasting and sure We are not in with him to day and out to morrow he hath dealt with us upon sure and unchangeable terms nay when you die you may comfort
thou afflicted and tossed with tempest Names are taken a notioribus things are known and distinguished by their name 't is one of the Way-marks to Heaven Act. 14. 22. Through many tribulations enter into the Kingdom of God As the way to Canaan lay through a howling Wilderness If we were told before that we should meet with such and such marks in our Journey to such a place if we found them not we should have cause to suspect we were out of our way From the beginning of the World the Church hath always been bred up under troubles and innured to the Discipline of the Cross Psal. 129. 1. Many a time have they afflicted me from my youth may Israel now say The spirit of enmity wrought betimes The first Family that ever was in the World yielded Abel the Proto-Martyr and Cain the Patriarch of Unbelievers While the Church kept in Families the outward estate of Gods People was worse than their Neighbours Abraham was a Sojourner though owned and blessed by God when the Canaanites were possessors and dwelt in walled Towns Iacob's Family grew up by degrees into a Nation but Esau's presently multiplyed into many Dukes and Princes And as they grew up they grew up in Affliction Egypt was a place of retreat for them for a while but before they got out of it it proved an house of Bondage Their deliverance brought them into a Wilderness where Want made them murmur but oftner Wantonness But then God sent fiery Serpents and broke them and afflicted them with other Judgments After forty years wandring in the Wilderness they are brought into Canaan a Land of Rest but it afforded them little rest for they forfeited it almost as soon as they Conquered it it flowed with Milk and Honey but mixed with Gall and Wormwood Their story as 't is delivered in the Book of God acquaints you with several varieties and intermixtures of Providence till wrath came upon them to the utmost till God saw fit to inlarge the pale and lines of Communication by treating with other Nations Now if the old Testament Church were thus afflicted much more the new God discovered his approbation and improbation then more by temporal Mercies and temporal Judgements The Promises run to us in another strain and since Life and Immortality was brought tolight in the Gospel we must not expect to be so delicately brought up as never to see an evil day he hath told us 2 Tim. 3. 12. We must be conformed to our head Rom. 8. 29. And expect to pledge Christ in his bitter Cup and our condition must inform us that our hopes are not in this World 1 Cor. 15. 19. In the Gospel-dispensation God would deal forth temporal Blessings more sparingly and spiritual with a fuller hand the experience of all Ages verifieth this When Religion began first to fly abroad into all Lands the Pagans first persecuted it and then the Pseudo-Christians the holiest and best People were Maligned and Bound and Butchered and Racked and Stoned but still they Multiplied 'T were easie to tire you with various Instances in every Age those that went home to God were those that came out of tribulations and had washed their Robes and made them white in the bloud of the Lamb Rev. 7. 14. There is always something set a-foot to try God servants and in the latter times the roaring Lion is not grown more gentle and tame rather more fierce and severe Rev. 12. 12. For the Devil is come down unto you having great wrath because he knoweth that he hath but a short time Dying Beasts struggle most As his Kingdom beginneth to shake so he will be most fierce and cruel for the supporting of it 2. As to particular persons The whole Creation groaneth Rom. 8. 22. and Gods Children bear a part in the Consort they have their share in the Worlds Miseries and Domestical Crosses are common to them with other Men in the World Yea their condition is worse then others Chaffe and Corn are threshed in the same floor but the Corn is grinded in the Mill and baked in the Oven Ieremiah was in the Dungeon when the City was besieged The World hateth them more than others and God loveth them more than others The World hateth them because they are so good and God correcteth them because they are no better There is more care exercised about a Vine than a Bramble God will not let them perish with the World Great receipts call for great expences first or last God seeth it fitting sometimes at first setting forth as the old Germans were wont to dip their Children in the Rhine to harden them so to season them for their whole Course they must bear the yoke from their youth or first acquaintance with God Heb. 10. 32. Sometimes God lets them alone while they are young and raw and of little experience as we are tender of Trees newly planted as Iacob drove as the little ones were able to bear 1 Cor. 10. 13. He will not suffer you to be tempted above what you are able They are let alone till middle age till they are of some standing in Religion Heb. 11. 24. Moses when he was come to years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes let alone till their latter time and their season of fighting cometh not till they are ready to go out of the World that they may die fighting and be crowned in the Field but first or last the Cross commeth and there is a time to exercise our Faith and Patience before we inherit the Promises I will not inlarge in the common place of Afflictions and tell you how necessary the Cross is to subdue Sin which God will do in an accommodate way to weaken Pride to reclaim us from our Wandrings to increase Grace to make us mindful of heavenly things these are discussed in other Verses to make us retreat to our great Priviledges to stir us up to Prayer c. Tribulatio tam nobis necessaria quam ipsa vita immo magis necessaria multoque utilior quam totius mundi opes dignitates saith Luther We think Wealth is necessary for us Dignity and Esteem is necessary for us no Affliction is necessary for us 1 Pet. 1. 6. If need be you are in Heaviness c. Use 1. Let us look for Troubles and provide for them we shall not alwayes have a life of ease and peace the Times will not alwayes be friendly to Religion Then had the Churches rest Acts 9. 31. Halcyon dayes the enmity of wicked men will not always lye asleep we would gather rust and grow dead therefore look for them If because you are Christians you Promise your selves a long lease of temporal Happiness free from Troubles and Afflictions 't is as if a Souldier going to the Wars should promise himself Peace and continual Truce with the Enemy Or as if a Mariner committing himself to the Sea for a long Voyage should promise himself nothing but fair and calm
satisfieth not And Ioh. 6. 27. Labour not for the meat that perisheth but for that meat which indureth to everlasting life And partly as it ingageth to Constancy in Obedience for it must last as long as our Rule lasteth You are eternally bound to love God and Fear him and Obey him We must not only begin well or serve him now and then in a good Mood but so love God as to love him for ever so cleave to him as never to depart from him For his Law is an eternal obligation you must never cease your work till you receive your wages and that is when you enter into Eternity Yea much of our work is wages Loving Praising God all Duties that do not imply weakness are a part of our Happiness Thus it hath a greater influence upon our Obedience then we were at first aware of 3. Because it conduceth much to our Comfort The Apostle telleth us that the Comfort of Believers is built upon two immutable grounds therefore 't is so strong Heb. 6. 18. Now this Everlasting Righteousness of Gods Testimonies is a comfort to us 1 In all the changes of Mens Affections towards us sometimes they smile and sometimes they frown but the Promises ever remain the same There is yea and nay with men but not with the Promises they are all yea and amen in Christ. 2 Cor. 1. 20. Times alter and change but the tenour of the Covenant is always the same 2 It Comforts us in the changes of Gods dispensations to us God may change his dispensations yet his purposes of Grace stand firm and are carried on unalterably by various and contrary means We must interpret Providence by the Covenant not the Covenant by Providence We know the meaning of his works best by going into his Sanctuary The World misconstrueth his work and dealing to his Children many times if it be rightly interpreted you will find Gods Righteousness is an Everlasting Righteousness Sometimes Gods Providence is dark but always just Psal. 97. 2. Clouds and darkness are round about him Righteousness and Iudgment are the Habitation of his throne Hab. 1. 12. Art not thou from everlasting O Lord my God That was the Prophet's support in those sad times when a Treacherous people were exalted when he was imbrangled and lost about Gods dispensations this was his comfort and support Gods Eternal Immutability in the Covenant He is always the same loveth his People as much as ever as faithful and mindful of his Covenant as ever only a vail of sense covereth our eyes that we cannot see it 3 It Comforts us against the difficulties of Obedience when it groweth Irksome to us The difficulty and trouble is but for a while but we shall everlastingly have the Comfort of it 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 Then 't will be no grief of heart to us to have watched prayed striven against sin suffered continued with him notwithstanding all Temptations Rom. 2. 7. To them who by patient continuance in well-doing seek for Glory Honour and Immortality eternal Life 4 'T is a Comfort in Death We change and are changed but God is always the same the Righteousness of Christ will bear weight for ever Dan. 9. 24. to bring in an everlasting Righteousness The fruits of Obedience last for ever Psal. 112. 7. His Righteousness endureth for ever How Comfortable is this to remember that we may appear before God with this Confidence which he hath wrought in us that the Covenant of Grace is an everlasting Charter that shall never be out of Date nor wax old Use. Let it be thus with us let it be so deeply imprinted upon our Minds that it may leave an Everlastingness there upon the frame of our Spirits for then we are transformed by the Word and cast into the Mould of it Now who are they that have an Everlasting Righteous frame of heart 1. Such as Act out of an everlasting Principle or the new Nature which worketh above the World The Word ingrafted is called an Incorruptible seed or the seed of God 1 Pet. 1. 23. that abideth in us 1 Ioh. 3. 9. when there is a Divine Principle in us such a Principle as is the seed and beginning of Eternal Life when the Word hath rooted it self in our hearts 2. Such as by their constant progress towards an Everlasting estate are going from strength to strength serving God and cleaving to him in a uniform constant Course of Holiness not by fits and starts but unchangeably Act. 24. 16. to have always a Conscience void of offence Again when you are in such an estate wherein you can bear the Trial of those everlasting Rules Gal. 6. 8. He that soweth to the flesh shall of the flesh reap Corruption but he that soweth to the Spirit shall of the Spirit reap life Everlasting Rom. 8. 13. If ye live after the Flesh ye shall die but if ye through the Spirit do mortifie the deeds of the Body ye shall live In short If you have everlasting Ends 2 Cor. 4. 18. While we look not at the things that 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 Not making things Temporal our scope and aim that will not satisfie us when we are deeply possessed with the thoughts of the other World 1 Cor. 2. 12. We have not received the Spirit of the World and look upon all other things by the by and use the World as if we used it not 1 Cor. 7. 29 30. Secondly I come now to the Prayer Give me understanding and I shall live I. Here is the benefit asked Understanding II. The Person asking David Give me III. The Person from whom it is asked from God I. The Benefit asked give me Understanding that is the saving knowledge of Gods Testimonies Doctrine One great request that we have to put up to God should be for the saving knowledge of his Testimonies The Reasons why this should be our great Request to God First The necessity of Understanding that will appear 1. Because of our Ignorance and Folly which is the cause of all our sin Tit. 3. 3. We our selves were sometimes foolish and disobedient Therefore Disobedient because Foolish Every natural man is a Fool blind in spiritual things whatever understanding or quickness of Judgment he hath in other things In all things that relate to God and Heaven Blind and Foolish and cannot see afar off 2 Pet. 1. 9. He that lacketh these things is blind And you shall find that sinners are called Fools Prov. 1. 22. How long ye simple ones will ye love simplicity And scorners delight in scorning and Fools hate knowledge Psal. 75. 4. I said unto the Fools deal not foolishly and to the wicked lift not up the Horn. They follow their own Wit and Will to the
Quickning David ever and anon reneweth his request and he is loth to be denied and therefore before he saith Quicken me he saith Hear my Voice Doctrine II. The main Argument which Gods Children have to plead in Prayer is his own favour and Loving-kindness That 's David ' s Argument in the Text Hear my voice according to thy loving-kindness Doctrine III. The Mercy and Loving-kindness of God manifested and impledged in the Promises of the Gospel doth notably incourage us to ask help from him For David doth not only say according to thy Loving-kindness but according to thy Judgment For the first Point One Blessing which the Children of God do see a need often and earnestly to ask of God is Quickening Here I shall inquire 1. What is Quickening 2. Give you some Reasons why the Children of God do see a need so often and earnestly to ask it of God I. What is Quickening 1. By Quickening some understand restitution to Happiness for a Calamitous man is as one dead and buried under deep and heavy Troubles and their recovery is a life from the Dead or a reviving from the Grave so Quickning seemeth to be taken Psal. 71. 20. Thou which hast shewed me great and sore Troubles shalt quicken me again and bring me up from the depths of the Earth 2. Othersunderstand by Quickning the renewing and increasing in him the Vigour of his Spiritual Life That he beggeth that God would revive increase and preserve that Life which he had already given that it might be perfected and consummated in Glory That he might be ever ready to bring forth the habits of Grace into Acts. The Use which we should make of it is to press you 1. To be sensible of the temper of your Hearts and see whether you want Quickning yea or no The feeling of spiritual deadness argueth some life and sense yet left You have attained to so much of life and do retain it in such a measure as to be able to bemoan your selves to God Most observe their bodies but very few their souls if their Bodies be ill at ease or out of order they complain Men that go on in a Track of Customary Duties see no need of quickning therefore this humble sense is a good sign Matins and Vespers coldly run over never put us upon the feeling of indispositions but onely Duties done with some spirit and life As a Smith blows not the Bellows on cold iron or a dead Coal Who would seek quickning when not serious in the work They that go on in the cold wont of Duties never regard the frame of their Hearts 2. When you want quickning ask it of God He brought us into the state of Life at first and therefore every moment we must beg of him that he would quicken us that he would continue it and perfect his own work Cant. 1. 4. Draw me we will run after thee There is no running no preserving the Vitality of Grace without his renewed influence Psal. 22. 29. None can keep alive his own Soul Therefore when we find this deadness or decay of Life to whom should we go but to the fountain of Life to repair it no Creature doth subsist of itself or act of itself 3. Ask it earnestly David prefaceth a general Prayer before this request and saith hear my voice as loth to be denied Many ask it of Course rather use it as a mannerly form when they are entring upon holy Duties than a broken-hearted request See you desire it heartily Psal 119. 40. Behold I have longed after thy precepts quicken thou me in thy righteousness A mans heart is set upon it and will not sit down with the distemper as contented and satisfied with a dead frame of Heart quickning is for longing Souls that would fain do the work of God with a more perfect Heart 4. Expect this Grace in and through Jesus Christ who came down from Heaven for this end Ioh. 10. 10. I am come that they might have life and might have it more abundantly That was his end in coming into the World to procure life for his People and not only bare life but liveliness and comfort yea glory hereafter He died to purchase it for us Ioh. 6. 51. This is my flesh which I give for the life of the world His Incarnation and taking on him our Nature is the Channel and Conduit through which the quickning virtue that is in the Godhead is conveyed to us And his offering up himself in that nature by his Eternal Spirit doth purchase and merit the Application and Anâ—…unciation of this his quickning virtue to our souls and prepareth him to be fit meat for souls That same Flesh and Humane Nature of Christ that is offered up a Ransom to Justice is also the Bread of Life for souls to feed upon Souls are fed with Meditations upon his Death and Sufferings the Bread which he giveth by way of Application is his Flesh which he gave by way of Ransom every renewed act of Faith draweth an increase of Life from him 5. Consider how God worketh it in us The Father of Spirits loveth to work with his own tools These three agree in one The Spirit the Word and the renewed Heart The one is the Author the other the Instrument and the last the Object There is the Spirit acting and the Habit of Grace acted upon and the Word and Sacraments are the instruments and means For God will do it rationally and by a lively light God forceth not the nature of second causes against their own inclination 't is pleasing to him when we desire him to renew his work and to bring forth the actings of Grace out of his own seed and to blow with the wind the breath of his Spirit on the Gardens that the spices may flow out Cant. 4. 15. if one of these be wanting there can be no quickning Not the Spirit for he applyeth all and doth all in the Heart of Believers 't is from him that we have the new life of Grace and all the activity of it Gal. 5. 25. If we live in the spirit let us also walk in the spirit Then there must be a renewed Heart for God doth first infuse the principles of the new Life and gracious habits and power into the soul. Next he doth actuate those powers or stir them up to do what is good otherwise we do but blow to a dead Coal Then the Word and Sacraments come as Gods means which are fitted to work upon the New Creature These are full of spiritual Reason and suited to the sanctified understandings of Men and Women 6. Consider Gods loving-kindness how ready he is to grant this He will not deny the gift of the Holy Ghost to them that ask him Luk. 11. 13. 'T is an Argument not a Pari but a minore ad majus God is more able and willing to give than earthly Parents who are but half Fathers This is a spiritual and necessary Blessing
it appear this is Gods Testimony for that word that is propounded to be believed as such cannot be perceived by ease neither is it known of itself to the Understanding neither is it demonstrable by evident Reasons as to make infallible Conclusions The Word 's giving Testimony of itself doth not solve it indeed one part may give Testimony to another and one Revelation be confirmed by another as the New Testament giveth witness to the Old and confirmeth its Authority but how shall we know that to be Gods Testimony I Answer we have it 1. Partly from the self-evidencing light of the Scriptures themselves they have passed Gods hand and have his Signature upon them as all his Works make out their Author There are Characters of his Wisdom Power Goodness and Holiness impressed upon them 2 Cor. 4. 2 3 4. By manifestation of the Truth commending our selves to every mans Conscience in the sight of God But if our Gospel be hid it is hid to them that are lost In whom the God of this world hath blinded the minds of them which believe not left the light of the glorious Gospel of Christ who is the image of God should shine unto them The Gospel being the result of Gods Wisdom and suited to the heart of man for whose use it was calculated it hath something in itself to commend it to our Consciences It cannot be imagined that the hand of God should pass upon any thing and there should be nothing of his Character left on it to shew it came from God Look upon any fly or gnat any flower of the field or pile of grass And you may see some impressions to discover the Author of them So certainly if God shall set himself to write a book or set forth a frame of Doctrine to do man good surely he hath discovered his Wisdom and Holiness and Grace therein and that in plain and legible Characters that if man were not prepossessed and leavened with Prejudice and Corrupt Affections he could not choose but see it That there is such an objective evidence or aptitude in the Doctrine it self to beget faith in those that consider it is plain from that of the Apostle 2 Cor. 4. 2 3 4. By the manifestation of the truth we commend our selves to every mans Conscience in the sight of God without Miracle or other Confirmation if they had a clear eye 't is light which discovereth itself and all things else The reason why it is not seen is not in the Object because of any defect there but the faculty the visive faculty their eyes are blinded with Worldly Lusts. Well then when things are spoken so becoming the Nature of God and so agreeable to the necessities of Man and with such an evidence of Reason not to the Law only but also to the Gospel as to establishing of a way of Commerce between God and us and exempting us from the grand scruples that haunt us though these things could not be found out by humane Wit yet now they are revealed they carry a great suitableness thereunto 2. And Partly by the Testimony of the Spirit this is one way of confirming the Truth of the Gospel Acts 5. 32. We are his witnesses of these things and so is the holy Ghost whom God hath given to them that obey him Where the Apostles are mentioned as one sort of witnesses and the Holy Ghost as another the great office of the Spirit is to testifie of Christ Jesus Ioh. 15. 26. Even the Spirit of truth which proceedeth from the Father he shall testifie of me The Doctrine of the Gospel concerning Christs Coming and Power is so great a Mystery that 't is not believed and received in the World without the Spirit Upon the beginning of Christs Ministry in his Baptisme the Spirit appeared in the form of a Dove now the Holy Ghost doth two wayes bear witness of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artificially and Inartificially Artificially per modum argumenti and Inartificially per modum testis Partly as he doth afford sufficient matter of Confirmation and Conviction in those miraculous operations in the primitive times And also as he doth perswade the heart and convince us of the Truth of the Gospel 3. There is Experience of the Truth of the Word in Gods hearing Prayers Psal. 65. 2. O! thou that hearest Prayer unto thee shall all flesh come Fulfilling Promises Psal. 18. 30. Thy word is a tryed word he is a buckler to all that trust in him Punishing the Wicked Hosea 7. 12. I will chastise them as their Congregation hath heard Rewarding according to the Rules set down in the Word Rom. 1. 18. and Heb. 2. 3. but of this by and by Thirdly Why we must understand consider and believe Answ. Both in order to our Comfort and Duty 1. Comfort If the Certainty of the Scriptures were more understood believed and thought of we should be more fortified against fears and sorrows and Cares and Discouragements whencesoever they do arise for as fire well kindled doth easily break forth into a flame so assent freely laid doth fortifie the heart against trouble 'T is very notable when the Apostles would raise the joy of Faith they plead the certainty of the Doctrine they delivered for it was comfortable in it self suitable to the Necessities of man all that needed was to assure others of the truth of it See 1 Ioh. 1. 1 2 3 4. That their joy might be compleat and full upon this certainty of evidence and compleat demonstration we could not be so comfortless and dejected if we were perswaded of the reality of these things So 2 Pet. 1. 8. believing ye rejoyce with joy unspeakable and glorious We should love Christ and rejoyce in the believing confident expectation of enjoying of him and where this is firmly believed afflictions cannot damp or hinder this joy A firm trust in the Promises of the Word will fill a man with Comfort and strengthen him against all difficulties Psal. 56. 4 10. 2. Our Obedience would be better promoted 't would be a remedy against boldness in sinning and coldness in Duty Heb. 3. 12. Take heed lest there be in any of you an evil heart of Unbelief in departing from the living God You cannot drive a dull ass into the Fire Prov. 1. 17. Surely in vain is the net laid in the sight of any bird Men do not believe the everlasting verity of the Scriptures and therefore are so bold and venterous they think they shall do well enough after all Gods Threatnings Zeph. 1. 12. And it shall come to pass that I will search Ierusalem with candles and will punish the men that are settled upon their lees that say in their hearts the Lord will not do good neither will he do evil Secondly Coldness in Duty how do the Scriptures reason against Neglect Heb. 2. 1 2 3. Therefore we ought to give the more earnest heed to the things which we have heard lest at any time
to plead and standeth to judge his people He will bring matters under a Review and will powerfully shew himself against their Oppressors To this pleading Iob alludeth when he saith Iob 23. 6. Will he plead against me with his great power if he should use his Almighty and Invincible power against me he would easily ruine me So Ezek. 38. 22. I will plead against him with Pestilence and with Blood against Gog and Magog that is the Sythians Turks and Tartars So that you see that God's pleading is not by speaking or by Word of Mouth but by the Veugeance of his Providence against those that wrong his people So against Babylon Ier. 51. 36. Thus saith the Lord Behold I will plead thy cause and take vengeance for thee But that this is a mixt act of Patron and Judge see Micah 7. 9. I will bear the indignation of the Lord because I have sinned against him until he plead my cause and execute Iudgment for me he will bring me forth to the light and I shall behold his Righteousness When Gods People provoke him to anger by their sins he casteth them into Troubles and then their Adversaries are Chief and their Cause is much darkned and obscured all this while God is pleading against them but it is not the Enemies Quarrel but his own Vindication of abused Mercy and Goodness but when once the controversie is taken up between God and them by their Submission and clearing his Justice and imploring his Mercy then God will plead their Cause and take their part against the instruments of his Vengeance and clear their righteous cause who only sought their own ends in afflicting them when God hath exercised their Humility and Patience he will thus do and how I pray you will he plead for them the Text saith there by executing Judgment for them that is by putting his sentence in Execution and then will restore to them their wonted priviledges and own them in the publick view of all and make manifest they are his he will bring them forth to the Light and they shall see his Righteousness 3. The Effect of God's pleading which is the clearing of God's people and the convincing of their Adversaries which God doth partly by the Eminency and Notableness of the Providences whereby he delivereth his people and the markes of his Favour put upon them Nehem. 6. 16. And it came to pass that when all our Enemies heard thereof and all the Heathen that were about us saw these things they were much cast down in their own eyes for they perceived that this work was wrought of our God Their own Judgments were convinced of their folly in opposing the Iews the extraordinary success shewed the hand of God was in it by such incredible and remarkable occurrences doth God bring about their deliverance So Micah 7. 10. When God shall plead her cause then she that is mine enemy shall see it and shame shall cover her which said unto me where is the Lord thy God mine eyes shall behold her now shall she be trodden dâ—…wil as the mire of the streets Those who mocked her Faith should be confounded at the sight of her Deliverance Thus God delights to make the happiness of his people Conspicuous So Rev. 3. 9. Behold I will make them which are of the Synagogue of Satan which say they are Iews and are not but do lie behold I will make them to come and worship before thy feet and to know that I have loved thee He will make their Enemies to know that he hath loved them and ask them forgiveness for the wrongs and outrages done to them Partly by the Convictions of his Spirit undeceiving the World and reproving them for the hatred and malice against his People Ioh. 16. 8. The Comforter when he is come shall reprove the world of Sin of Righteousness and of Iudgment The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Comfort but Convince or Reprove put them to silence so as they shall not in Reason gainsay The Object the World the Unconverted if not the Reprobate The things whereof Convinced of Sin and Righteousness and Judgment of the Truth of Christs Person and Doctrine This was spoken for the Comfort of the Disciples who were to go abroad and beat the Devil out of his Territories by the Doctrine of the Cross that were weak men destitute of all Worldly sufficiencies and Props and Aids Their Master suffered as a seducer their Doctrine cross to mens carnal Interests for them in this manner to venture upon the raging World was a heavy discouraging thing Now the Spirit should come and convince the opposing World so far that some terrified before brought to Evangelical Repentance Acts 2. 37. Now when they heard this they were pricked in their heart soon desire to share in their great Priviledge Acts 8. 18 19. And when Simon saw that through laying on the Apostles hands the holy Ghost was given he offered them money saying Give me also this power that on whomsoever I lay hands he may receive the Holy Ghost but he was yet in the gall of bitterness and bond of iniquity Some almost perswaded Acts 26. 28. Then Agrippa said unto Paul almost thou perswadest me to be a Christian. Some forced to magnifie them who did not joyn with them Acts 5. 13. And of the rest durst no man join himself to them but the people magnified them Some would have worshipped them being yet Pagans Acts 14. 11 13. And when the people saw what Paul had done they lift up their voices saying in the speech of Lycaonia the Gods are come down to us in the likeness of men Then the Priests of Iupiter which was before their City brought Oxen and Garlands to the gates and would have done sacrifice with the people Others bridled that were afraid to meddle with them Acts 5. 34 35. Then stood there up one in the Council a Pharisee named Gamaliel a Doctor of Law had in reputation among all the people and commanded to put the Apostles forth a little space and said unto them Ye men of Israel take heed to your selves what ye intend to do as touching these men That Christ that Messias that Righteous Person one able to Vanquish the Devil thus without any visible force and with mere Spiritual Weapons by this conviction of the Spirit did the Lord subdue the World to the owning and receiving Christs Kingdom at least not go on in an high hand to oppose it God cleared Christ as righteous and Lord. II. The Necessity of this pleading 1. Because the People of God are often in such a Condition that none will plead their Cause unless the Lord plead it and therefore we are driven to him as our Judge and Patron God's design is not to gain the World by Pomp and Force but by spiritual Evidence and Power and therefore as to Externals it is often worse with his People than with others for the World is upon their Tryal and
purpose the Lord is easie to be intreated 3. By the Motives that do induce God to shew Mercy the bare sight of our misery and therefore the Saints do so often represent their Condition Psal. 69. 20. I am poor and sorrowful let thy salvation O Lord set me on high You see he bringeth no other Argument but his Grief and Misery Justice seeketh a fit Object Mercy a fit Occasion Deut. 32. 36. For the Lord shall Iudge his people and repent himself for his seruants when he seeth that their power is gone and there is none shut up or left II. The next Adjunct is Great the mercies of God are seldom spoken of in Scripture but there is some additional word to shew their Plenty and Excellency As Psal. 130. 7. For with the Lord there is mercy and with him is plenteous redemption 1 Pet. 1. 3. Which according to his abundant mercy And Eph. 2. 4. But God who is rich in mercy for his great love wherewith he hath loved us So Eph. 2. 7. The exceeding riches of his Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul thinketh he can never word it enough when he speaketh of mercy he saith it over over-abounded all to shew the multitude and greatness of Gods mercies So Psal. 51. 1. we read of the multitude of his tender mercy it must needs be so if we Consider 1. How many there are to whom God hath done good even as many as there have been are and shall be Creatures in the World None that ever had a being but tasted of Gods goodness Nay for his special mercies the many Persons that are pardoned all the Elect from the beginning of time till the Day of Judgment What hath God been doing these Thousands of years that the World hath continued but multiplying Pardons and passing Acts of Grace in favour of his People Time would be no more but only that there are some more whom God meaneth to Pardon 2 Pet. 3. 9. Not willing that any should perish but that all should come to repentance When we come to Heaven how many Monuments of Grace shall we see there A man would think that the unthankful World had given discouragement and God should wait no longer but yet there are some vacant places to be filled In my Fathers house are many Mansions Ioh. 14. 2. We waste by giving give from our selves what we give to another but this fountain is never dry Rom. 5. 10. The free gift is of many offences 2. How many Benefits he bestoweth on every one many repeated Acts of Grace of the same kind divers kinds of Benefits Bodily mercies Soul mercies Psal. 40. 5. Many O Lord my God are thy wonderful works which thou hast done and thy thoughts which are to usward they cannot be reckoned up in order unto thee if I would declare and speak of them they are more then can be numbered Private mercies and Publick mercies mercies in hand and mercies in hope Psal. 31. 19. O how great is thy goodness which thou hast laid up for them that fear thee which thou hast wrought for them that trust in thee before the sons of men We have not one sin but many sins not one misery but many miseries therefore we have many mercies the Creatures are always in some necessity and so are alwayes an Object of mercy how many supports this life continually needeth all which the Providence of God supplieth to us 3. The greatness of these effects the sending of his Son 1 Ioh. 4. 9 10. In this was manifested the love of God towards us because that God sent his only begotten son into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his son to be a propitiation for our sins The gift of the Spirit himself to be Everlastingly with us Ioh. 14. 16. and by present Troubles to prepare us for future Glory 2 Cor. 4. 17. And Rom. 8. 18. Surely nothing but mercy and great mercy could do all this for us Use. I. To Exhort us to consider of this and to meditate much upon this Attribute To this End I shall lay down a few Considerations 1. All that come to God should consider of his mercy 't is the great motive to Repentance and beginning our acquaintance with God Ioel 2. 13. And rent your hearts and not your garments and turn to the Lord your God for he is gracious and merciful slow to anger and of great kindness and repenteth him of the evil Our distrustful and unbelieving thoughts draw an ill Picture of God in our Minds we think him an hard and Austere one that is more ready to Condemn us than to receive us to mercy Thus we look upon him in the Glass of our guilty Fears Oh no! he is merciful if we will but stoop to him Besides 't is a great check to our pursuit of Carnal Vanities Ionah 2. 8. They that seek after lying vanities forsake their own mercies Thus to the secure and careless when they consider all this Grace and tender Mercy 't is the great means to overcome them with kindness A serious consideration of what God hath done and is ready to do for us Rom. 12. 1. I beseech you by the mercies of God Saul wept when David had spared him 1 Sam. 24. 16. if we had not let all Ingenuity I am not worthy of all the mercy and truth which thou hast shewed unto thy servant Gen. 32. 10. Then when we come to a reckoning and audit with God how great is the sum of them there are more effects of his mercies and of more diverse kinds Psal. 139. 17. How precious also are thy thoughts unto me O God! how great are the summe of them 2. 'T is not enough to know that God is merciful but we must also consider how great and tender his mercy is for Gods Children are wont to have great and large thoughts of it we must think of it as becometh the infiniteness of his Nature whose mercy it is Isa. 55. 8 9. For my thoughts are not as your thoughts nor my ways as your ways saith the Lord. For as the heavens are higher than the earth so are my ways higher than your wayes and my thoughts than your thoughts Hosea 11. 9. For I am God and not man We must not streighten God to our scantling our drop is soon spent Peter a good man what forgive seven times a day How tender it is 'T is so natural to God Acts of punitive Justice are exercised with some Reluctancy but he rejoyceth over them to do them good he is strongly inclined to let out his goodness to unworthy and miserable sinners who deserve the contrary from him The Sea doth not more naturally flow nor the Sun more naturally shine nor Fire more naturally burn than God doth naturally shew mercy These thoughts will answer all the Doubts and Fears of a Penitent thou canst never have too large Thoughts of
God 3. We shall never have such great and large thoughts of Gods tender mercy as when they arise from our own Experience and particular Observation to know God by hear-say will not work upon you as when we have seen him our selves as they said unto the Woman Iohn 4. 42. Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world We do not speak or think of God with any Sense and Life Affection and Admiration till we have studied his Nature and observed his Wayes otherwise we speak by Rote when we praise him for his mercies and 't is but an empty Complement Psal. 103. 1 2 3. Bless the Lord O my Soul and all that is within me bless his holy name Bless the Lord O my Soul and forget not all his benefits whoforgiveth all thy iniquities and healeth all thy diseases c. 4. Then will our own Experience inform us of the greatness and tenderness of mercy when we are sensible of our sins and miseries when a man seeth his Sins great his Dangers great then he will see Gods mercies towards him great also Psal. 86. 13. For great is thy mercy towards me for thou hast delivered my soul from the lowest hell We do not know the greatness of the Pardon but by the greatness of the Debt nor the greatness of our Protection and Deliverance but by the greatness of the Danger God continueth trouble upon his People that they may be sensible of the sweetness of the mercy and his help in their Deliverance Rom. 5. 8. But herein God commended his love to us that while we were yet sinners Christ dyed for us 5. When our sense of sins and miseries hath most recommended mercy to us we should magnifie it both with respect to Supplication and Gratulation 1. With respect to Supplication when we are under Fears and Discouragements we should oppose and set these great and tender mercies in the Balance against our doubts and fears Our Sins are many our Troubles great yet let us not be discouraged from Praying and making our supplication to God for God will pardon a penitent People and help a sensible Supplicant The more sensible of our misery the fitter Objects for mercy What is it that troubleth us fear of not speeding with God in Prayer you hear how soon he Relenteth when you Relent and lye at his feet for to what use doth pardoning mercy serve but to incourage broken-hearted sinners We have heard that the Kings of Israel are merciful Kings Benhadad having lost the day and in great fear of losing his life with his Kingdom his Friends comforted him with the Fame they had heard of Israels Kings 1 Kings 20. 31. We know most certainly 't is hard to raise up truly poor down-lost sinners how presumptuous soever they have been before God would have these by all means to be incouraged So that though you have many Objections from your unworthiness the multitude and greatness of your sins or is it the power of men and difficulty of our deliverance Gods mercy is beyond the proportion of their Cruelty The more violent and ungodly our Oppressors are the more hope of Gods pity towards us Psal. 86. 14 15. O God the proud are risen against me and the assemblies of violent men have sought after my soul and have not set thee before them but thou O Lord art a God full of compassion and gracious long-suffering and plenteous in mercy and truth 2. Let us magnifie it as to Gratulation Gen. 32. 10. I am not worthy of all the mercy c. Less than the least of all thy mercies Let us consider our unworthiness that God may have all the Glory Use. II. Is to press us to be Merciful we should be like God let us put on Bowels of mercy Col. 3. 12. Put on therefore as the elect of God holy and beloved bowels of mercies kindness humbleness of mind meekness long-suffering Luke 6. 36. Be ye therefore merciful as your heavenly father also is merciful SERMON CLXXV PSALM CXIX VER 161. Princes have persecuted me without a cause but my heart standeth in awe of thy Word IN this Verse we have First Davids Temptation Secondly The Godly Frame of his Spirit First In Davids Temptation take notice of 1. The Nature of it 't was a Persecution 2. The Instruments of it Saul and the Chief men about him Princes 3. The Malice and Groundlesness of it without a Cause Secondly The Godly Frame of his Heart but my heart c. And there we have 1. The Seat of his Affection my heart 2. The Kind of the Affection standeth in awe 3. The Object of it the Word of God First With Davids Temptation I will not meddle any further than an Introduction or the necessity of an Exposition enforceth me a little to reflect upon And 1. From the Nature of it Persecution is one of the ordinary Trials of Gods Children As God Chasteneth them because they are no better Isa. 27. 9. so the World Persecuteth them because they are so good Iohn 15. 19. This ever hath been and ever will be the Lot of Gods Children while there are two seeds in the World Gen. 3. 15. And I will put enmity between thee and the woman and between thy seed and her seed And the Apostle saith Gal. 4. 29. But as then he that was born after the flesh â—…uted him that was born after the spirit so 't is now The first place speaketh of the Antipathy between the Church and it 's open Opposites the second was in Abrahams Family and 't is brought to Comfort the true Members of the Christian Church against those Persecutions which they sustained from the false Apostles and such as adhered to the Iewish Synagogue Isaac was begotten by the Power of Gods Spirit according to the Tenour of the Promise Ishmael by the ordinary strength of Nature a Figure of the Regenerate and Unregenerate Iohn 1. 13. Persecution is a thing common to the Church in all Ages then and now therefore as they grow worse let us grow better and let us be content to take the ordinary way by the Cross to come to the Crown 2. The Instruments of his Trouble were Saul and his Chief men about him The man of God had said Many are my Persecutors Verse 157. now he sheweth they were not mean ones and of the inferiour sort but such as by their Power were able to crush him such as by their place should be a Refuge to him I observe the Trial is the sorer when our trouble cometh not only from the basest of the People but from the Rulers themselves No doubt a great part of the People followed Saul in his persecuting of David yet the Nobles most troubled him In the Primitive times lapidibus nos invadit inimicum vulgus the base Rif-raffe were most ready to stone the Christians but this was meer Brutish Rage a
the Necessity 2. From the Congruity and Conveniency 3. From the Utility and Profit of it 1. The Necessity of it It must needs be so that Gods wayes must be taken up upon choice because there are several Competitors that bid for the heart of Man where there is but one thing there is no choice There is the Devil by the World through the Flesh seeks to get in and reign in your Hearts and there is God Christ and the Spirit Now there must be a casting out of one and putting in the other Look as in the 9. Prov. the whole Chapter there Wisdom and the foolish woman are brought in pleading to draw in the heart of unwary man to themselves Wisdom is pleading and the foolish woman is pleading In the beginning of the Chapter Wisdom tells what Comfort what Peace they shall have if they will take her Institutions Wisdom offers solid Benefits but Folly offers stolen waters and bread eaten in secret some carnal Mirth when Conscience is asleep ay and the dead are there too The intoxicating Pleasures of this World bring Death along with them when they can choak the sentiments of God that are in his heart Whoso is simple let him turn in hither saith Wisdom and who is simple let him turn in hither saith Folly As the Poets feign of their Hercules that Vertue and Vice appeared to him and the one shewed him a rough and the other a pleasant way Certainly as soon as we come to years of discretion we come to make our choice either to go on in the ways of death or to choose the ways of God either to give up our selves to the Pleasures of sin or else to seek after the comforts of the Spirit Now since there are two Competitors for the heart of man and his love cannot remain idle it must be given to one or another Love and Oblectation cannot lie idle in the Soul either it must leak out to the World or run out to God There is a necessity of a choice of renouncing the bewitching Vanities of the World that we may seriously betake our selves to the service of God 2. Consider the Congruity and Conveniency of it both to the honour of God and nature of Man that no man should ever be happy or miserable but by his own Choice 1. 'T is not for the Honour of God that a man should be Happy or have such great Priviledges setled upon him without his own choice such great benefits as Justification Sanctification and Eternal Glory On the other side that a man should be Miserable without his knowledge or against his will or besides his purpose and consent that God should give Eternal Life whether men will or no. It is not agreeable to the Honour of God to inflict Eternal Death upon them without their consent unless they choose the ways of death Mans Heart else would have a Plea against God Certainly the wise God will never make any happy without their own consent and never make any Miserable but their Destruction is of themselves Hos. 13. 9. 2. Neither will it agree with the Nature of Man who is a reasonable rational Creature or any agent capable of Election or Choice The Brutes are rul'd with a rod of Iron God guides all things by his Providence inanimate Creatures by meer Providence Brutes by their own instinct and Man as a free Agent capable of knowing and prosecuting his Chief End Now every Creature of God is governed according to the nature which is put into it and therefore since man is a free Agent God expects in submitting to his service the Creatures consent and choice and before we can submit to his service before he will admit us to the benefits there must be a choice and an actual will on our parts Rev. 22. 17. Whosoever will let him take the water of life freely The business is brought home to us and left with our will If we miss of happiness it is because we would not choose it and the way that leads to it The Lord chargeth it still upon mans Will Iohn 5. 40. Luke 19. 14. Matth. 23. 37. Psal. 81. 11. our Misery is from our wilfulness But in all that are brought into Grace there is a Will 't is true but God prevents them and inclines their Will Psal. 110. 3. Thy people shall be willing in the day of grace and power You have a grant and an offer of mercy from God and then he inclines and moves you to make a right choice So that of the good and bad it may be said they have their choice If you neglect and refuse holiness you choose your own destruction and neglect life your Hearts must tell you this Thou hast been the fault of it as Plutarch brings in one Apollodorus that dreamt one night that he was boyling in a Kettle of scalding Lead and that his heart cried out to him I have been the cause of all this This Heathen improves it to shew there is a Vengeance that attends sinners I mention it only allusively Now it was your own perverse Choice and Will that made your Hell thou hast but the fruit of thine own choice Indeed as to what is good if you have chosen the Precepts of God there God must have the Glory you must say not I but Christ as the Apostle Ay but there you come in there 's an Act of your Will but as disposed and rightly enclined by God You come both to the Duties and Priviledges of Religion by a choice also though not of your selves but of God 3. Let me reason from the Utility and Benefit A man that takes up the wayes of God upon Choice 1. He is able to justifie the wayes of God for he seeth a Reason for what he chooseth When Temptations come strong there will be many mis-giving thoughts ay but then Wisdom should be justified of all her Children Matth. 11. 19. A blind accidental Love is the fruit of chance but a Love that is grounded upon knowledge and Judgment that 's choice this is so grounded therefore he seeth Reason for what he doth Phil. 1. 9 10. I pray God that your love may abound in all wisdom and understanding That ye may approve things that are excellent They see a Reason for they took it upon choice The Lord hath shewed them the worth and excellency of his wayes therefore they can better justifie God against all their prejudices 2. Such will be more firm and stedfast The cause of all halting in Religion is is the want of a Choice of a purpose resolutely set A wavering double-minded man that is half off and half on will be unstable in all his ways Iames 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a two-soul-man a man that seems to have a soul for God and a soul for earthly things and the heart hangs sometimes for one and sometimes for another A scoff or scorn or a little inconvenience a little fear a little enticement or stirring of
Heaven in order in one whole Body is like an Army in Rout and most are forced to get home in straggling Parties Now every tender Soul should Long for Gods Salvation to get up to that Counsel of Souls who with perfect Harmony are Lauding and Praising God for evermore Heb. 12. 23. Use. I. Is to reprove them that are loth to leave this woful Life and do not long and prepare for a better God driveth us out of the World as he did Lot out of Sodom yet we are loth to depart as if it were better to be Miserable apart from God and Christ then happy with them Surely they are far from the Spirit of true Christians who would live alwayes here are at home in the World and cannot endure to think of a remove There are two Causes of this 1. An Unmortifyed Heart 2. An Unsettled Conscience 1. An Unmortified Heart they are not yet weaned from the World their Hearts are set upon satisfying the Vile Lusts of the Body carry it as if their Portion lay in this World Psal. 17. 14. sucking yet upon the Worlds Dugg they have no longing nor desire for that Happiness and Glory which God hath provided for them that love him they desire no other Portion than what they have in hand 2. And the other cause is an Unsettled Conscience some fear the state of the other World rather than desire it and long for it there are two degrees notknowing for certain it shall go well with us and not knowing for certain but that it shall go ill with us both suppress this desire especially the latter Use. II. Is to Rowse up our languid and cold Affections that they may more earnestly be carryed out after heavenly things that we may seek after them with more Fervency and Constancy and Self-denial The Motives to press us are these 1. God giveth Heaven to none but to those that Look and Long for it Men may go to Hell against their Wills but none go to Heaven against their Wills In a Punishment there is a force offered to us but not in a Reward We suffer what we would not as Christ saith to Peter another shall gird thee and carry thee whither thou wouldst not Ioh. 21. 18. But happiness must be imbraced pursued and sought after Well then let the concernments of the other World more take up our Hearts and Minds and stand as at heavens Gate expecting when God will open the door and call you in Christ will appear to them that look for him Heb. 9. 28. 2. The Children of God Long to see God in his Ordinances Psal. 27. 4. One thing have I desired of the Lord that will I seek after that I may dwell in the house of God all the dayes of my Life to behold the beauty of the Lord and to enquire in his Temple And Psal. 42. 2. My Soul thirsteth for God for the living God when shall I come and appear before God Psal. 63. 1 2. O God thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is to see thy power and thy glory so as I have seen thee in the Sanctuary Now if there be so Great and Longing a desire to see the glory of the Lord in a Glass wherein so little of his Glory is seen with any comfort and satisfaction how much more to see him immediately face to face if a Glimpse be so comfortable what will the immediate Vision of God then be surely if this be Salvation every one of us should long for this Salvation 3. If it be not worth our Desire 't is little worth the Estate being so excellent such a compleat Redemption from all our Troubles so perfect and so full an happiness in Body and Soul will not you send a groan or an hearty Act of Volition after it 't is great ingratitude that when Christ hath procured a great state of blessedness for us at a very dear rate we should value it no more he procured it by a life of Labour and Sorrow and the Pangs of a bitter Cursed death and when all is done we little regard it surely if we choose it for our happiness there will be longing and looking for it No man will fly from his own happiness a mans heart will be where his Treasure is Math. 6. 21. if you prize it you will sigh and groan after it the Apostle saith Phil. 1. 23. I desire to be dissolved and to be with Christ which is far better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you count it better to be there than else where you will be desiring to be there and longing to be there for we are always longing for that which is better chiefly for that which is best of all there is the best estate the best work the best company all is better if you count it so it will be no difficult thing to bring you earnestly to desire it 4. All the Ordinances serve to stir up this longing after Heaven and to awaken these desires in us the Word is our Charter for Heaven or Gods Testament wherein this rich Legacy is bequeathed to us that every time we Read it or Hear it or Meditate upon it we may get a step higher and our Hearts more drawn out after Heavenly things In Prayer whether in Company or Alone 't is but to raise and act these heavenly Desires there we groan and long for Gods Salvation In the Lords Supper we come solemnly to put our selves in mind of the new Wine we shall drink in our Fathers Kingdom Matth. 26. 29. to put a new heavenly Relish upon our Hearts 5. The Imperfection of our present Estate We are now imperfect and streightened like a Fish in a Pail or small vessel of Water which cannot keep it alive it would fain be in the Ocean or swiming in the broad and large Rivers So we are pent up cannot do what we would there is a larger Estate when filled up with all the fulness of God that Holiness we have now maketh us look for it and long for it and surely Holiness was never designed for our Torment 6. We are hastning into the other World apace and therefore we more desire it Natural motion is in principio tardior in sine velecior the nearer to fruition the more impatient of the want of it When a Man is drawing home after a long Journey every Mile is as tedious as two We are drawing nigh to the other World let us leave this willingly not by force let not Trouble chase us out of it but Love and Desire draw us out of it God doth loosen our Roots by little and little that we may now be sit for a Remove the Pins of our Tabernacle are taken down insensibly and by leisurely Degrees Now as fast as we are going out of this World we should be going into another the inner Man Renewed day by day
make this Petition to God to beg his watchful Providence and Shepherd-like care over us and we may do it with Encouragement to be heard of God if our Hearts are unfeignedly set to keep his Law that God will hear us and keep us from our wandring Doctrine That a Christian that is obedient for the main yet may run into many Faylings and Errors of Life David was right for the main course of his Life he professeth here he did not forget Gods Precepts he did not cast off the Yoak of his Law but yet in particular acts he acknowledgeth he did erre and fail and went astray like a lost Sheep And so many who are Gods own Servants that do not forget his Precepts may thus erre and go astray First In our Natural Estate man is of a straying nature apt to turn out of the way that leadeth to God and true happiness The Holy Ghost sets forth the Degeneration of Man-kind by the similitude and embleme of a strayed or lost Sheep Luke 15. and Isa. 53. 6. All we like Sheep have gone astray we have turned every one to his own way Mark he speaks of our Estate by Nature Collectively and Distributively Collectively and in Common All we like Sheep have gone astray And distributively Every man to his own way We all agree in forsaking the right way of pleasing and enjoying God but we disagree as each one hath a by-path of his own Some are running after this Lust Some after that and so are not only divided from God but divided from one another whilst every one makes his own Will his Law quiequid velit licet As the Channel is cut so corrupt Nature in every one finds an Issue and Passage Psal. 14. 3. They are all gone aside they are altogether become Filthy there is none that doth good no not one Some run this way some that way some are enslaved by Pleasures others are captivated by the Honours of the present World and some are opprest by the Cares of this Life Every man hath his way of sinning and running away from God But however the Emblem and Similitude of the Holy Ghost is to be considered that our departing from God and his ways is like the straying of a sheep what doth that note 1. In general it implies this that we are brutish in our sin and defection from God led by sense fancy and appetite and therefore our Condition could not be exprest but by a Comparison fetched from the Beasts Silly Sheep are carried away by their fancy and appetite from the Flock Psal. 49. 12. Man being in Honour abideth not he is like the Beasts that perish that is he abode not in the Honour of his Creation some would render it for a Night Adam abode not for a Night What we translate Man is Adam the excellency and dignity wherein God had set us he became like a Beast How is man like a Beast we are governed by our Sences and lower Appetites The Sences are grown masterly and inordinate so eagerly set upon their Objects that they will not be reclaimed and mans Life just like that of the Bruits it is things of the same nature we value and adhere unto Terrene and Earthly things the Comforts of the Animal Life and as we have the same objects so the same ends to enjoy our sensual pleasures and satisfy our Fleshly Minds as long as we may now what is this but to suffer the Beast to ride the Man to put Reason and Conscience in Vassallage and Subjection to Sense and Appetite 2. This Similitude is used to shew our proneness to erre There is no Creature more prone to wander and lose its way without a Shepherd then the Sheep Sheep are Creatures subject to straying if they be not kept in the Pasture so all Men are obnoxious to Erring and Straying Ier. 14. 10. They love to wander it s a delight to us to be pleasing our Flesh and gratifying our Carnal Senses So Psal. 95. 10. It s a People that do erre in their Hearts We do nor only erre in our Minds but erre in our Hearts To erre in our Mind is to erre out of Ignorance but to erre in our Heart is to erre out of Sensual Obstinacy so are we carryed away with the Desires of the Flesh think our selves never better then when we run away from God Ah the best of us is soon out of the way If God takes off his Guidance and leaves us to our selves we are apt to Transgress the Bounds wherewith God hath hedged up our way and make it our Business still to be running away from the Chief Good into the Bushes and Thickets of Carnal Error wherein we are entangled 3. Our inability to return and set our selves into the Right Way again for we stray like Sheep not like Swine and Dogs Swine and Dogs though they wander they will find the way home again but a Sheep is irrecoverably lost without the Shepherds Diligence and Care Ier. 50. 6. My People hath been lost they have gone from Mountain to Mountain they have forgotten their resting Place So should we run and keep running away from and forget our Resting Place I remember Austin in his Meditations hath this Passage Domine errare potui redire non potui Lord I could go astray by my self but I cannot return of my self The sheep easily straggle but it is the Shepherd must bring home the lost Sheep upon his own Shoulders Luke 15. 5. And to this we may apply that of the Prophet Hosea 13. 9 O Israel thou hast destroyed thy self but in me is thy help We could destroy and ruine our selves but we cannot recover and save our selves The shiftless Infant can defile himself but 't is the Nurse must cleanse it and we our selves can fall from God but to recover us to God that 's the Shepherds Care 4. It shews our readiness to follow evil Example A Sheep is animal sequax a Creature that runs after the Drove they run out of the Gap one after another and one Stragler draws away the whole Flock When the Apostle speaks of the sinful state of Man-kind Eph. 2. 2 3. He reckons up Example as one walking according to the Course of this World according to the Prince of the Power of the Air the spirit that now worketh in the Children of Disobedience In that place there 's the Devil the World and the Flesh. There 's the Prince of the Power of the Air and there 's the Course of this World that I quote it for now there 's Satan Corrupt Example and Evil Inclination all which are Depravers of Man-kind and all concurr to our ruine and destruction we easily swim with the Stream and the Torrent of Common Example do as others do and so mutually propagate and receive taint from one another Imitation is not the Whole Cause of Sin but Propagation and Inclination of Nature yet Imitation and Example doth much to the perverting of the World
sometimes wander out of the path in which we should perish if God did not reclaim us from our wandering Now it is his work to restore our souls that is to keep us from going on still in our By-paths therefore we may come and press it He is inclined to shew favour to those who confess their Errors and for the glory of his Grace and constant Love and sworn Covenant he will not be unmindful of us 3. He delights to guide us in our wanderings Luk. 15. 4 5. The good shepherd leaves the Ninety nine and seeks out the stray'd sheep upon the Hills and Mountains and brings it home upon his own shoulders rejoycing It 's a pleasing thing to Christ to be reducing strayed souls Ezek. 34. 4. He was angry with the under-shepherds and rebukes them because they discharged not their Duty the diseased have you not strengthned c. and he promiseth his own care ver 6. I will seek that which was lost 4. He will bear with our infirmities and if humbly sought to will take care of us We straggle sometimes out of weakness and out of Vanity of spirit and loose our selves through our own folly therefore Christ saith I will seek that which was lost Sometimes we are driven away by Wolves Christ will fetch us back again that we may not be meat for their mouth If sin be as a breach upon Conscience he will heal that wound and bind up the broken If we be weak ready to straggle he will confirm us and strengthen us more and more Having such a shepherd this should encourage us more to go to him V. Here 's Caution take heed not to run into infirmities as if it were matter of nothing why they must be Repented and it is part of wilfulness voluntarily and allowedly to do that which he must undo again and necessarily be repented of as David confesseth his Error Little sins allowed and customarily committed on the presumption of a Pardon they are not infirmities but are of a dangerous nature If you indulge iniquity you loose your Claim as those that are devoted to God you will hazard this if you indulge your straying humour and consider even infirmities may cost us dear for though they do not make void the Eternal Reward yet usually God reduceth us not by internal Grace but by some smart Providence as David Psal. 119. 67. Before I was afflicted I went astray God will teach you your Duty by Briars and Thorns by sharp Affliction And where the distemper is more rooted in us if it be not an Act only but a kind of rooted Distemper then the dispensation of Gods Providence may be very sharp As Pauls Thorn in the Flesh when he was apt to be lifted up in Pride he prays thrice the Lord was Terrible to him possibly it was the Stone or Gout some wracking Pain 2 Cor. 12. Though he prays God would not release him but still keeps the pain and trouble upon him so our strayings will cost us dear To be sure they must cost us Repentance but they may cost us a great deal of sorrow in the World We should not incur the hazard of Gods Temporal Displeasure Again you have no Assurance and Command of the Time and Measure of the Spirits Assistance and therefore if you give way to little failings they may become grievous Enormities in the end and when you grieve the Spirit you do what lies in you to drive him from you and provoke him to suspend his Assistance the longer And therefore grieve not the holy spirit of God whereby ye are sealed to the day of Redemption Eph. 4. 30. FINIS Advertisement THere is lately Published Twenty select Sermons Preached by the late Reverend and Learned Divine Dr. Thomas Manton and since his Death Published by Dr. William Bates in Quarto Also Eighteen Sermons on the second Chapter of the second Epistle to the Thessalonians Containing the Description Rise Growth and Fall of Antichrist with Cautions and Arguments to establish Christians against the Apostacy of the Church of Rome By Dr. Tho. Manton Published likewise by Dr. Will. Bates Sold by I. Robinson and B. Aylmer in Octavo A. Funeral Sermon Preached upon the Death of the Reverend and Excellent Divine Dr. Tho. Manton who Deceased October 18 1677. By William Bates D. D. To which is now added the last Publick Sermon Dr. Manton Preached In Octavo All three Printed for Brabazon Aylmer at the three Pigeons against the Royal Exchange in Cornhil AN Alphabetical TABLE Directing the READER to the Principal Matters contained in the foregoing SERMONS A. ABle God able to perform his promise p. 548. Abhorrence of sin more then hatred p. 1008 Absolution of God dischargeth the Law Conscience and Satan p. 39 Abundance of Mercies in God p. 316 Acceptance of prayer before its answer p. 166 Acceptation of our services must be sought after p. 725 God Accepts no bodily service without that of the soul p. 1045 God Accepts the Heart when it is 1. Broken 2. Renewed 3. Purified by Faith 4. Acted by Love p. 1046 Account must be given to God shortly p. 572. 39. 457 Accomplishment of promises to be diligently observed p. 447 Acknowledgement of God in Afflictions p. 138 Acknowledgment of Mercy a great Duty Reasons Uses of it p. 445 446 They that acknowledg justice may expect Mercy p. 511 Acknowledge the benefit of all Afflictions due to Gods Spirit p. 465 Justice and Faithfulness of God in afflicting must be acknowledged p. 509 Acquittance from Sin and acquittance from Hypocrisie p. 61 Acted They that are acted by God act under him p. 223 Actions a better discovery of our Thoughts then Words p. 10 Action is the perfection of the habits of Grace p. 32 Action not only required but good principles p. 859 Acting in spiritual duties sits us for duty p. 160 Activity in duty a sign of the quickening Spirit p. 935 Actual consent to the Covenant required p. 707 Actual Grace necessary as well as habitual p. 313 Uses of actual grace 1. To Direct us in the exercise of Grace received 2. To excite the habits of Grace 3. To strengthen us in the operation 4. To fortifie against Temptations p. 779. Necessity of actual Grace on three Accounts p. 779. 242 Actual thinking of God an eminent duty at certain Seasons p. 1055 Adam Vide Man Admonition Impatience under it a sign of pride p. 521 Advantages that Spiritual Enemies have over us p. 76 Advantages by Gods first work of Grace upon us 1. Inclination towards what is good 2. Preparation of Heart to Holy Actions 3. Power to do good p. 241. 242. Taking up Religion upon the Account of Temporal Advantages reproued p. 342 Affections Twofold 1. Affections of aversation 2. Affections of choice and pursuit p. 2. 680. 1006 Affection to the Word necessary in order to our keeping it p. 10. 34. God delights in them p. 246 Affections easily bribed p. 450 Affections without knowledge not Good p.
compared with Wealth p. 489 490 491 619 It teaches many excellent Lessons p. 592 593 It deserves Love for the Author Matter Use p. 622 It 's a full Declaration of Gods mind p. 8 153 It 's a certain Declaration of his Mind and Will p. 8 It declares 1. what we must do 2. whether we do it or no 3. what we may expect from God p. 9 It is self-evidencing p. 9 It will excuse or accuse in the day of Judgment p. 6 It 's not only a Direction but an Injunction p. 24 349 It 's a Light by day a Lamp by night p. 687 688 why 689 It s a rule and an Instrument p 53 688 In it we are to consider 1. the Authority 2. the Ministry of it p. 488 892 It 's a Glass to shew us our spots and water to wash them away p. 54 Three main uses of the Word of God p. 491 It 's 1. the Sts. Direction 2. their Support 3. their Charter p. 97 491 619 866 867 It makes rich and happy p. 86 488 489 490 It is an Antidote against sin and a Cordial against sorrow p. 120 151 152 688 359 333 It is Comfort in two Respects p. 688 354 359 It is Bread and Water p. 124 126 How we are to be affected towards the Word p. 620 It is pure in many Respects 1. in it self 2. it makes the Soul pure and that 1. as 't is the appointed Instrument of the spirit 2. as 't is a proper Instrument for Purification 3. as it proposes Precepts Examples and other helps for Purity p. 857 858 It is Righteousness all Righteousness c. p. 1068 It ought to be our Meditation p. 576 It 's a Light proved from 1. the Autâ—…or 2. Instruments 3. the ends of it p. 690 691 It is our Comfort in the day of outward Trouble and inward Anguish It gives these Comforts 1. the Priviledges of the afflicted 2. the blessedness of another World acceptation with God p. 887 619 v. Commandements Believers may humbly challenge God upon his word p. 324 It may be hidden in two Respects 1. in respect of the outward Administration 2. in respect of the inward Influence and Efficacy p. 151 152 It is as good as Gods actual Performance or Deed p. 444 There are wonders in Gods word to be seen when God opens the Eye p. 112 880 881 882 What Gods opening the eyes contributes to the sight of them p. 112 Words idle words weigh heavy in Gods Ballance p. 39 Words are the Female Issue of the Soul Works the Male Issue p. 89 Works Covenants of Grace and Works wherein they agree and wherein they differ p. 906 907 908 909 Word of God upon the Soul may be mentioned before him and pleaded to him in Prayer and how p. 60 61 When God intends to work he sets Prayer on work p. 860 Work of God in what respects and sense ascribed to the Creature and why p. 751 God is always at work for us p. 340 World not our home not to be abused p. 117 It is preserved for the Elects sake p. 859 The spirit of this World p. 572 The spirit of God and the spirit of this World differ p. 478 Love of worldly things two great causes of it 1. A distrust of Gods Care 2. discontent with Gods allowance p. 255 present world p. 1089 Worship false worship severely punished p. 39 Worship of God his Interest therein p. 852 True Zeal appears for purity of Worship and against the corruption of it p. 852 Worship corrupted by Papists p. 205 206 False Worship makes men 1. subtle 2. cruel p. 739 Wounding and healing Gods Praerogative p. 511 Wrath of God They that walk closely with God are discharged from it p. 7 Y. YOkâ—… of Afflictions to be born from the youth p. 883 Young and raw Christians have much Zeal little Knowledge p. 452 Young Christians may have more true Wisdom than aged Persons p. 653 654 Young Men exhorted to beware of evil Company as the Pest and Bane of Youth p. 776 Young men not to be discouraged nor despised p. 654 655 Encouragement to Youth and to those that educate them p. 655 Youth regardless of serious work p. 52 God must be remembred in youth Reasons of it p. 52 53 Youth is tainted with sin p. 52 How a young man may cleanse his ways p. 55 Advantages of remembring God in Youth p. 397 Z. ZEal for false Worship quenches the fire of real Godliness p. 5 It is a high degree of Love It consumes the natural Spirits p. 849 Zeal great and pure becomes those that have any Affection for the ways and word of God p. 650 It is hottest in cold times p. 865 Zeal Spiritual and Carnal their differences Carnal Zeal is faulty in the 1. Cause 2. the Object 3. Measure p. 850 Zeal spiritual described 1. by its Causes 2. Object 3. Effects 4. usefulness to publick Reformation 5. use in private Christian Exercises p. 851 852 Blind Zeal a cause of Persecution p. 144 Iâ—… makes a man a prey for the Devil p. 685 Young Christians have much Zeal but little Knowledge p. 452 Zeal shews it self for purity of worship p. 852 Zeal now is less when there 's more light p. 657 Zion Mourners in Zion and Sinners in Zion p. 929 FINIS