24. 5. given to the children of men Psal. 115. 16. Here God will shew his bounty to all his creatures to beasts and all kind of men 't is sometimes the Slaughter-house and Shambles of the Saints They are slain upon earth Rev. 18. 24. a receptacle for elect and reprobate therefore here they have not their blessing our inheritance lyes elsewhere 3. There are all our kindred Ubi pater ibi patria where our father is there our Countrey is Now when we pray we say to him Our Father which art in heaven There are we strangers where we are absent from God Christ and glorified Saints and while we are here upon earth we have not such enjoyment of God There 's our Father it is his house Heaven is called our Fathers house and there 's our elder brother Col. 3. 1. Set your hearts upon things above where Christ is sitting at the right hand of God And there 's the best of our kindred and Family They shall sit down with Abraham Isaac and Iacob Mat. 8. 20. Well then the children of God they count themselves to be strangers here because their kindred are elsewhere 4. There they abide longest That we account our home where we abide An Inn cannot be called our home where we come but for a night and away but now there we are for ever with the Lord. Here we are in motion there is rest The world must be surely left If we had a certain term of years fixed yet it would be very short in comparison of Eternity All the time we spend here it is but a night but a moment in comparison of Eternity We live longest in the other world and therefore there 's our home Mic. 2. 10. Arise depart hence this is not your rest God speaks it of the Land of Canaan when they had polluted it with sin It is true of all the world Sin hath brought in death and there must be a riddance it is but a passage from danger Israel dwelt first in a wandring Camp before they came to dwell in Cities and walled Towns and the Apostle alludes to that Here we have no abiding City we look for one to come As the Israelites did look for walled Towns and Cities of the Amorites to be possest by them so here we have but a wandring Camp we look for a City And mark as it was with them in their outward estate so in the mysteries of their Religion they were first seated in a Tabernacle and then in a Temple in a Tabernacle which was a figure of the Church then in a Temple which was a figure of Heaven for you know as in the Temple there were three partitions the outward Court the Holy place and the Holy of holies so there are three Heavens the third heaven Paul speaks of the heaven of heavens and there 's the Starry heaven and the Airy heaven the outward Court This life being so frail so fickle we cannot call our abode here our home What is your life saith the Apostle it is but as a vapor Jam. 4. 14. a little warm breath turn'd in and out by the nostrils Job 7. 1. Is there not an appointed time for man upon earth his days are as the days of an hireling A hired servant you do not intend should live with you for ever you hire him for a day or two and when he hath ended his work he receives his wages and is gone so all our days are but a little while we do our service and then we must be gone Actors when they have finished their parts are seen no more they go within the Curtain so when we have fulfilled our course God furnisheth the world with a new Scene of Acts and Actors 5. The necessary exercise of their graces doth make them count their lives here but a pilgrimage and themselves but strangers upon earth viz. Faith Love Hope 1. Faith shews the truth and the worth of things to come Faith will make them strangers Heb. 11. 13. They saw these things and were perswaded of them and they counted themselves pilgrims and strangers O! were we perswaded of things to come we would be hastning towards them We cry home home we talk of heaven and eternity but we do not believe them Sense and reason cannot out-see time nor look above the clouds and mists of the lower world afar off in the Apostles phrase 2 Pet. 1. 9. but Faith shews the truth of things to come We that are here upon earth when we look to heaven the Stars seem to us but so many spangles O! but when we get into heaven and look downward the world then will seem but as a mole-hill that which now to sense seems such a glorious thing will be as nothing 2. The Love of Christ which is in the Saints makes them to account themselves as strangers A child of God cannot be satisfied with things here below because his love is set upon God Two things the heart looks after as soon as it is awakened by grace and Love puts us upon them both viz. a perfect enjoyment of God and a perfect obedience to God 1. That they may be with God and Christ. The Saints have heard much of Christ read much of him tasted and felt much of him they would fain see him and be with him Phil. 1. 23. If they had the choicest contentment the world could afford this will not satisfie them so much as to be there where Christ is and to behold his glory The Apostle thinks this to be motive enough to a gracious heart to seek things above for there Christ is at the right hand of God Love will catch hold of that Col. 3. 1. The place is lovely for Christs sake Love will not suffer them to count this to be their home Though Christ is present with them now spiritually while they are here yet the presence and nearness is but distance but a kind of absence being compared with what is to come and therefore this very presence doth not quench their desires but kindle them and sets them a longing for more All the presence the communion the sight of Christ they get now it is but mediate through the glass of the Ordinance 1 Cor. 13. 12. and it is frequently interrupted his face is many times hidden Psal. 30. 7. and it is not full as it shall be there Psal. 16. 11. But now in Heaven there it will be immediate God will be all in all and there it will be constant they shall be ever with the Lord and there they shall be satisfied with his likeness Psal. 17. 15. then they enjoy his presence indeed So that Love upon these considerations sets them a longing and groaning 2. As Love makes them desire the company of Christ so intire subjection to God they would have perfect grace and freedom from sin therefore are ever groaning O when shall we be rid of this body of death Rom. 7. 23. There is a final perfect estate
6. 16. and all pretending to God Therefore what should we do but search pray resolve to be thus with God and take the way God will direct us As the King of Babylon stood at the parting of the way or at the head of the ways to make divination Ezek. 21. 21. So you meet with parting 's of ways that you need deliberate to make a wise choice therefore the Providence of God doth put you upon tryal Think there are false teachers I and the most holy and upright men are but in part enlightned and they may lead you into a crooked path and a by-way they may mis-lead us therefore we ought to see with our own eyes 2. Consider the sad consequence of erring There are damnable Errors and Heresies 2 Pet. 2. 1. Vice is not only destructive and damnable to the soul but Error now eternal damnation and salvation are no small matters A man cannot please God in a false belief how laudable soever his life be and they cannot put the fault upon others that they are misled by them for if the blind lead the blind both fall into the ditch not only the blind guide but the blind follower 3. If we light upon a good way without search and choice it is but a happy mistake when we have not sufficient evidence You may have the advantage ground by chance may light upon a better way and it is Gods Providence you are born there where it may be so A Turk hath the same ground for his respect to Mahomet that many have for their owning of Christ it is that Religion he was born and bred in this will not be counted faith but simple credulity The simple believeth every word It is almost as dangerous to love a truth ignorantly as to broach an error knowingly Temere creditur c. saith Tertullian That is believed in vain which is believed without the grounds whereupon it is propounded the faith of Christians should not be conjectural or traditional If a man should not have reasons to sway his choice he will never be able to check temptations even in practical things If men have not received Religion upon true grounds and as Cyprian saith when they do not look into the reason of these things and when the Christian Religion is represented to them without evidence and certainty they have but a probable faith that is always weak against temptation either against lusts within or errors and seductions without therefore we had need look to the grounds of these things 4. The profit is exceeding great for truth will have a greater force upon the heart when we see the grounds and reasons of it We are exposed here in this lower world to great difficulties and temptations Now when we do not lay up the Supreme Truths of Religion with certainty and assurance alas these temptations will prevail over us and carry us away Atheism lies at the root therefore are there such doubtings in the heart in point of Comfort such defects in the life and conversation because Truth was never soundly laid in the soul it was not chosen If we were soundly setled in the belief of the Unity of the divine Essence and the verity of Salvation by Christ and the divine Authority of the Scriptures and the certainty of the promises therein certainly we would be more firmly engaged to God Comfort would sooner follow us and we would have better success in the heavenly life If the fire were well kindled it would of it self break out into a flame If we did believe indeed that Jesus the Son of God hath done so much for us and had this firmly setled in our hearts this would be a real ground of comfort and constancy 2 Pet. 3. 11. Beware lest ye also being led away with the error of the wicked fall from your own stedfastness It is put in opposition to one that stands by the stedfastness of another he might be carried away by the error of the wicked no but he must have somewhat to say to ingage his own heart otherwise he is led thereby with every fond suggestion and simple credulity and easily abused But when men have chosen and are well fixed they are not easily shaken When men take up Religion upon trust without a satisfying argument they are like light chaff carried through the whole compass of the winds As Mariners dispose of several winds which blow in the corners of the world into a circle and compass the Apostles word alludes to that We are carried all round the points of the compass Eph. 4. 14. When the chain of consent is broken they are in continual danger to be seduced and the greatest adversaries of truth are able to use such reasons as have in them great probability to captivate the affections of a weak understanding by their sophistical arguments and insinuating perswasions Prop. 5. After this enquiry into the grounds and reasons of the way of truth then we must resolve and choose it I have chosen the way of truth as the way wherein we are to walk Jer. 6. 16. Ask where is the good way and walk therein and then ye shall find rest for your souls you must not only so understand and form your Opinions aright not only see what 's the good way but walk therein keep that way which you find to be the way of truth renouncing all others We should not lye under a floating uncertainty or sceptical irresolution as those that keep themselves in a wary reservation that are ever learning but never come to the knowledge of the truth 2 Tim. 3. 7. ãâã ãâã ãâã ãâã ãâã the word is they do not come to the acknowledgment of the truth always examining but never resolve you are to prove all things but not in order to unsettlement but settlement 1 Thess. 5. 21. Consider enquire where is Gods presence most where is the Son like to be glorified and souls better to be satisfied and built up in the faith of Jesus Christ and resolve and stick there Prop. 6. That no Religion will be found fit to be chosen upon sound evidence but the Christian. How shall I be perswaded of this Why that Religion which God hath revealed that Religion which suits with the ends of a Religion that is with the inward necessities of mankind and most commodiously provides for man that 's the true Religion Surely the necessities of mankind are to be relieved thereby The great ends of a Religion are Gods glory and our happiness God is glorified by a return of the Obedience of the Creature and man is made happy by the enjoyment of God All these ends are advanced by this way of Truth First That 's the only Religion which is revealed by God for certainly so must a Religion be if it be true for that which pleaseth him must be according to his Will and who can know his will but by his own Revelation by some sign whereby God hath discovered it to us
whatever it cost us 5. It reproves those that think to reserve their hearts notwithstanding outward compliance the way of truth being chosen is to be owned 2 Cor. 7. 1. the outward profession is required as well as the inward belief Rom. 10. 10. For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation A man that should list himself among the enemies of his countrey and fight with them and say I reserve my heart for my countrey this is a mockage As if a Wife that prostitutes her body to another should tell her Husband she reserveth her heart for him Satan would have outward prostration he did not ask the heart but fall down and worship me USE 2. To press us to chuse the way of truth Take it up upon evidence and cleave to it with all the heart First Take it up upon evidence the evidence of Reason Scripture and the Spirit Reason will lead us to the Scripture the Scripture will lead us to the Spirit so we come to have a knowledg of the truth 1. Reason that 's preparative light and will lead the soul thus far It 's a thousand to one but Christianity is the way of God it will see much of God in this representation and if you should go on carnally carelesly neglecting Heaven and Christ Reason will tell you you run upon a thousand hazards that there are far more against you than for you in your sinful courses Stand upon the way Where may you find such likelihood of satisfaction or probability of salvation as in the Religion we have Either this is true or there is none That you should venture your souls rather here than elsewhere and at least that you should profess the Christian Religion as men go to a Lottery Reason will tell you thus A man that comes to a Lottery it is uncertain whether he shall have a Prize or no but it is but venturing a shilling possibly he may have a prize so Reason will tell you if it be uncertain whether there be a Heaven or a Hell yet it is a thousand to one there are both I may have a Prize and it 's but venturing the quitting of a few lusts that are not worth the keeping There are some Truths above reason but none contrary to it for grace is not contrary to nature but perfects it therefore there is nothing in the Gospel but what is agreeable to sound reason Reason will tell us there is no doctrine agreeth so much with the wisdom power goodness justice truth and the honour of God as that doctrine revealed in the Scripture 2. When Reason hath thus brought you to the Scripture there 's the great warrant of faith John 17. 20. They that believe in me through their word And Isa. 8. 20. To the law and to the testimony else there is no light in them That 's the sacred standard by which we should measure all doctrines and these will make wise the simple Psal. 19. The plainest meanest simplest man may find out the right way to heaven if he will consult with God's book diligently there he may become wise to salvation the veriest fool and simple man may be taught how to walk directly and safely this is the clue which brings us through all the labyrinths and perplexing debates in the world to consult with the word of God that we may not receive the truth upon man's credit but see the grounds of it with our own eyes He that finds the pearl of price must dig for it Matt. 13. 44. he must read the Scriptures be much in the study of God's book 3. The Scripture leads us to the Spirit because there are many mysteries in the Gospel difficultly known that will not be taken up by a sure faith without illumination from above Besides there are so many various artifices used by men to disguise the truth Eph. 4. 14. And besides there 's a connate blindness and hatred of truth which is natural to men and therefore it 's the Spirit of God must help us to make a wise choice Look as in practical things we shall never chuse the way of truth in opposition to the falsity of worldly enjoyments without the light of the Spirit therefore it is said Prov. 23. 4. Labour not to be rich cease from thine own wisdom If a man be guided by his own understanding he will chuse riches so also in matter of opinion when we lean to our own understanding we shall chuse amiss Iohn 16. 13. It is the Spirit of God that must guide us into all truth therefore you must beg his direction for if we that are so blind of heart be left to our own mistakes or the deceits of others left to the direction of our selves how easily shall we err Say Lord send out thy light and thy truth to lead me to thy holy hill Secondly As we should chuse the way of truth so cleave to it with all firmness and perseverance without seeking out any other way Iohn 6. 67 68. If you turn away from Christ where will you get a better Master change where you will you will change for the worse you will turn your back upon true comfort and true happiness for he hath all this So much for the first part the rightness of David's choice I have chosen the way of truth In the latter clause there you have his diligence and accuracy in walking according to the tenour of the true Religion Thy judgments have I laid before me By judgments is meant the precepts and directions of the word as invested with threatnings and promises for so the word contains every man's doom Not only the execution of God's Providence but the word shews what will become of a man Now these I have laid before me that is propounded them as the Rule of my life as the King was to have the Book of the Law always before him Deut. 17. 19. Doct. 2. When we have chosen the way of truth or taken up the profession of the true Religion the rules of it should be ever before us Three Reasons for this 1. To have a holy Rule and not a holy Life is altogether inconsistent A Christian should be a lively transcript of that Religion he doth profess A Christian should be Christ's Epistle 2 Cor. 3. a walking-Bible 2 Cor. 15. 16. shining as lights holding forth the word of life How not in doctrine but in practice A sutable practice joined with profession puts a majesty and splendor upon the truth If there are many doubts about the true Religion why they are occasioned by the scandalous lives of professors we reason from the Artist to the Art it self Look as there is a correspondence between the stamp and the impress the seal and the thing sealed so should there be between a Christian's life and a Christian's belief the stamp should be upon his own heart upon his life and actions his action should discover his
open your hearts to God as Hezekiah did Rabshekahs Letter tell him of these cruel mockings as they are called Heb. 11. 36. It is the manner of Saints so to do Psal. 115. 2. Wherefore should the Heathen say where is now their God and Ioel 2. 17. On the Fasting day let the Priests the Ministers of the Lord weep between the Porch and the Altar and let them say spare thy People O Lord and give not thine Heritage to Reproach that the Heathen should rule over them wherefore should they say among the People where is their God Doct. IV. God making good his Promises confuteth these Reproaches and Insultations when deliverance cometh their mouths are stopped Job 5. 16. The Poor hath hope and Iniquity stoppeth her Mouth Psal. 107. 42. The Righteous shall see it and Iniquity shall stop her mouth then when he sets the Poor on high from Affliction and maketh them Families like a Flock In both these places it is not said God stoppeth their mouths or the Saints stop their mouths but they stop their own mouths then we need not answer our Adversaries they answer themselves they have not a word to say and all their Pride and Insultation is defeated and silenced Use 1. Prayer is necessary desire God to appear and right himself that he may confute the perverse thoughts of men and wrong Applications of his Providence that Carnal men may see your hope and confidence in God is not in vain you may beg deliverance on this ground that the mouth of Iniquity may be stopped 2. Wait Carnal men reproach Gods People with their Trust when in their distress he stayes a little when they have humbled themselves for their sins and sought Reconciliation with God as his Word prescribeth and are sufficiently weaned from Carnal Props and have learned to depend on him the Wicked shall find himself mistaken about the Godly whose ways he counted Folly SERMON XLIX PSALM CXIX Verse 43. And take not the Word of Truth utterly out of my mouth for I have hoped in thy Iudgments IN the first Verse of this Portion David had begged for Deliverance according to the Word this he backeth with several Arguments his first Argument was from his Enemies who would else Reproach him for his Trust he now inforceth that Request from another Argument lest his Case and Condition should make him affraid or his Disappointments ashamed to own his Faith in Gods Promises and so his mouth be shut up from speaking of God and his Word for the Edification of others and the Confutation of the Wicked Here Observe 1. His Request and take not the Word of Truth out of my mouth 2. The Profession of his Faith repeated by way of Argument and Reasons for I have hoped in thy Iudgments 1. For his Request you may wonder why he beggeth that the Word of Truth may not be taken out of his Mouth rather you would think he should ask that it might be kept in his heart but you must consider that confession of Truth is very necessary and in a time of dangers and Distresses very difficult the proper Seat of the word of Truth is the Heart it must abide there But when the heart is full the tongue will speak I have believed and therefore have I spoken Psal. 116. 10. The Word is first in the Heart and then in the Mouth therefore David faith take it not out of my mouth And pray mark he doth not only deprecate the evil it self but the degree and extremity of it take it not utterly out of my mouth Gods Children may not have liberty to speak for him or if liberty not such a courage as is necessary therefore though he should or had failed in being ashamed to profess his hope yet he desireth he might not wholly want either an Occasion or an Heart so to do that he might not wholly want an Occasion having no Relief and Comfort by the Promises nor an Heart as being altogether dismayed or disconsolate 2. The Profession of his Faith is renewed For I have hoped in thy Iudgments the word ãâã ãâã ãâã ãâã ãâã Judgments signifieth either the Law or the Execution of the Sentence thereof 1. The Law or whole Word for God so that I have hoped in thy Judgments is no more but in thy Word do I hope as it is Psal. 130. 5. I wait for the Lord my Soul doth wait and in his Word do I hope 2. Answerable Execution when the Promise or Threatning is fulfilled 1. When the Promise is fulfilled that is Judgment in a sence when God accomplisheth what he hath promised for our Salvation and Deliverance Thus God is said to judge for his people when he righteth and saveth them according to his Word Lam. 3. 59. O Lord thou hast seen my wrong judg thou my cause 2. But the more usual notion of Judgment is the execution of the threatning on wicked men which being a benefit to Gods faithful Servants and done in their favour David might well be said to hope for it Their Judgment is our obtaining the Promise Points 1. Doct. It is not enough to believe the Word in our hearts but we must confess it with our mouths 2. Doct. Such Tryals may befal Gods Children that the Word of Truth may seem to be taken out of their mouths 3. Doct. At such a time God must be dealt withal as much concern'd in it David saith to the Lord Take not the Word of Truth utterly out of my mouth 4. Doct. If it please God to desert us in some passage of our Tryal we must not give him over but deal with him not to forsake us utterly 5. Doct. They will not utterly be overcome in their Tryals who hope in Gods Iudgments Doct. 1. It is not enough to believe the Word in our hearts but we must confess it with our mouths So it is expressly said Rom. 10. 9 10. If thou shalt confess with thy mouth the Lord Iesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved For with the heart man believeth unto Righteousness and with the mouth Confession is made unto Salvation There is the whole summ of Christianity and it is reduced to these two Points Believing with the Heart and Confessing with the Mouth an entertaining of Christ in the Heart with a true and lively Faith and a Confessing of Christ with the Mouth in spite of all persecution and danger So in the first solemn Proposal of the Gospel Mark 16. 16. He that Believeth and is Baptized shall be Saved and he that Believeth not shall be Damned Where not only Belief is required but open Profession for that end serveth Baptism which is a Badg and Bond a Badg to distinguish the worshipers of Christ from others and a Bond to bind us to open Profession of the Name of Christ and Practice of the Duties included therein So Heb. 3. 1. Iesus Christ is called the great High Priest and
of Living Water Every new Act of Faith draweth from Christ some increase of Spiritual Life 2. Stir up your selves Isa. 64. 7. There is none that calleth upon thy Name that stirreth up himself to take hold of thee 2 Tim. 1. 6. Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands Psal. 42. 5. Why art thou cast down O my Soul and why art thou disquieted within me Hope thou in God for I shall yet Praise him for the helps of his Countenance We have liveliness enough in all businesses of Secular concernment Consider what the business is that we are about It is about our everlasting Estate whether we shall live for ever in Heaven or Hell and shall we trifle here you had life in a way of sin worldly men are lively How dishonourable a thing is it to serve the Living God with a dead heart a lukewarm frame is hateful to God Rev. 3. 16. Because thou art Luk-warm and neither cold nor hot I will spew thee out of my mouth Take heed you do not lose quickning and that 1. By our Corruption by any hainous sin Psal. 51. 10 11 12. Create in me a clean heart O God and renew a right Spirit within me cast me not away from thy Presence and take not thy holy Spirit from me restore unto me the Ioy of thy Salvation and uphold me with thy free Spirit The Spirit is a tender thing A wound in the Body lets out the life blood Secondly By an inordinate liberty in Worldly pleasures 1 Tim. 7. 6. But she that liveth in Pleasure is dead while she liveth Vain company vain speeches and the like these things shun and avoid But Heb. 10. 24. Let us consider one another to provoke unto love and to good works let us follow good Examples We grow formal and slight by imitation others profess Religion and yet are dead-hearted and vain and so are we The Idolaters encouraged one another Isa. 41. 6. 7. They helped every one his Neighbour and every one said to his Brother be of good courage so the Carpenter encouraged the Goldsmith and he that smootheth with the Hammer him that smootheth with the Anvil We should incourage one another in the way of Godliness and keep up a lively frame of heart towards God and pray with the Psalmist in the Text Turn away mine eyes from beholding Vanity and quicken thou me in thy way SERMON XLIII PSALM CXIX Verse 38. Stablish thy Word unto thy Servant who is devoted to thy Fear IN these words observe 1. A Request Stablish thy Word unto thy Servant 2. A Motive to inforce it Who is devoted to thy Fear The Motive is taken from the Qualifications and Disposition of the Person who makes the Request In the Request you have 1. The matter prayed for Stablish thy VVord 2. The Person for whom Unto thy Servant that is unto me who am so I shall begin with the First of these the benefit asked Stablish thy Word David that had prayed before Stablish me according to thy word Verse 28. Now he saith Stablish thy Word unto me By the Word is meant the Word of Promise Now the Promise of God is established when it is confirmed and made good 2 Cor. 13. 1. In the mouth of two or three Witnesses shall every word be established that is accounted valid and firm And 2 Sam. 7. 25. when he speaks of Gods Promises he prayes Stablish it for ever and do as thou hast said Look as on the one side we are said to establish the Law of God when we observe it for so it runs Deut. 27. 26. Cursed be he that confirmeth or establisheth not all the words of this Law to do them The Law is then confirmed when it hath its force and effect upon us whereas otherwise when they observe it not it is said to be void That Sentence is Repealed by the Apostle thus Gal. 3. 10. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them Well then the Promise is established when it is made good Quest. But why doth David pray thus Stablish thy word to me Since Gods word is most certain and Stable in it self so as it cannot be more 2 Pet. 1. 19. We have a more sure or a more stable word of Prophecy as the Word signifies how can the Word be more stable than it is Answ. I Answer it is sure in regard of God from whom it comes and in it self In regard of the things propounded it cannot be more or less stable it cannot be fast and loose but in regard of us it may be more or less established And that two ways 1. By the inward assurance of the Spirit increasing our Faith 2. By the outward performance of what is promised First By the inward assurance of the Spirit by which our Faith is increased Great is the weakness of our Faith as appears by our Fears Doubts Distrusts so that we need to be assured more and more We need say with tears as he doth in the Gospel 9. Mark 24. Lord I believe help thou mine unbelief and to cry out with the Apostles Lord increase our Faith Luk. 17. 5. There is none believeth so but he may yet believe more And in this sense the word is more Established when we are confirmed in the belief of it and look upon it as a sure ground for Faith to rest upon Secondly By actual performance when the promise is made good to us Every event which falls out according to the word is a notable Testimony of the truth of it and a seal to confirm and strengthen our Faith Three ways may this be made good 1. The making good of some Promises at one time strengthens our Faith in expecting the like Favour at another Christ was angry with his Disciples for not remembring the Miracle of the Loaves when they fell into a like strait again 16. Mat. 9. Do ye not yet understand neither remember the five Loaves c. We are to seek upon every Difficulty whereas former Experience in the same kind should be a means of Establishment to us 2 Cor. 1. 10. He hath delivered and doth deliver in whom we trust that he will yet deliver us In teaching a Child to Spell we are angry if when we have shew'd him a letter once twice and a third time yet when he meets with it again still he misseth So God is angry with us when we have had Experience of his Word in this that and the other Providence yet still our doubts return upon us 2. The accomplishment of one Promise confirms another for God that keepeth touch at one time will do so at another 2 Tim. 4. 17. I was delivered out of the mouth of the Lyon And the Lord shall deliver me from every Evil work and preserve me blameless unto his heavenly Kingdom In such a strait
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
him according to his declared Will We continually depend upon him every moment In him we live and move and have our being Acts 17. 28. and surely Dependance should beget Observance and therefore Men should be loth to break with God or carefull to reconcile themselves to him on whom they depend every Moment Acts 12. 20. Herod was highly displeased with them of Tyre and Sidon but they came with one accord to him and having made Blastus the Kings Chamberlain their Friend desired peace because their Country was nourished by the Kings Country Therefore it is extreame Unthankfulness Stupidity and Brutishness for them to carry themselves so unthankfully towards God who giveth them Life and Being and all things The Bruites themselves who have no capacity to know God as the first Cause of all Being yet take notice of the next hand from whence they receive their Supplies Isa. 1. 3. The Ox knows his Owner and the Ass his Masters Crib and in their kind express their Gratitude to such as feed them and make much of them but Wicked men take no notice of the God who hath made them and kept them at the expence and care of his Providence and hath been beneficial to them all their days but as they slight their Law-giver so they requite their great Benefactour with unkindness and Provocation 4. It is a disowning of his Propriety in them as if they were not his own and God had not power to doe with his own as he pleaseth The Creature is absolutely at God's dispose not onely as he hath a Jurisdiction over us as our Law-giver and King over his Subjects but as a Proprietary and Owner over his Goods A Prince hath a more absolute Power over his Lands and Goods then over his Subjects God is not onely a Ruler but an owner as he made us out of nothing and bought us when worse then nothing and still keepeth us from returning into our original nothing and shall those who are absolutely his own withdraw themselves from him and live according to their own Will and speak and doe what they list what is this but a plain denyal of God's Propriety and Lordship over us as those Psalm 12. 4. Who have said With our Tongues will we prevaile our Lips are our own who is Lord over us surely it should strike us with horrour to think that any Creatures should thus take upon them Sin robbeth God of his Propriety in the Creatures If we consider his natural Right Sin is such an Injury and Wrong to God as Theft and Robbery if we consider our own Covenant as we voluntarily acknowledge God's Propriety in us so it is Adultery breach of Marriage Vow and with respect to the devoting and consecrating our selves to him so it is Sacriledge 3. It is a contempt of God's glorious Majesty What else shall we make of a plain contest with him or a flat contradiction of his holy Will for whilst we make our depraved Will the Rule and Guide of our Actions against his holy Will we plainly contend with him whose Will shall stand his or ours and so justle him out of the Throne and pluck the Crown off his Head and the Scepter out of his Hands and usurpe his Authority and so slight the Eternal Power of this glorious King as if he were not able to avenge the wrong done to his Majesty and we could make good our party against him 1 Cor. 10. 22. Do we provoke the Lord to Iealousie are we stronger then he Isa. 45. 9. Woe to him that striveth with his maker let the Potsherd strive with the Potsherds of the Earth surely they that strive with their Maker will find God too hard for them Now all these and many more Considerations should make a Serious Christian sensible when he considereth how God is dishonoured in the World 2. Their Punishment This relateth to the Sanction by Penalties and Rewards They that forsake the Law have quite devested themselves of all Hope and cast off all dread of Him The Law offereth Death or Life to the Transgressors and Observers of it Deut. 30. 15. Behold I have set before you Good and Life Death and Evil. Now this is as little believed as the Precept is obeyed and thence cometh all their Boldness in sinning and Coldness in Duty 1. God allureth us to Obedience by Promises of this World and the next which if they were believed Men would be more forward and ready to comply with his Will As to the Promises of the next World he hath told us of Eternal Life Surely God meaneth as he speaketh in his Word he will make good his Word to the Obedient but the Sinner thinketh not so and therefore is loth to undergoe the Difficulties of Obedience because he hath so little Sense and Certainty of fulfilling the Promise The Apostle telleth us Heb. 11. 6. That without Faith it is impossible to please God for he that cometh to God must believe that he is and that he is a rewarder of those that diligently serve him implying that if the Fundamental Truths of God's Being and Bounty were believed we could not be so careless as we are not so barren and unfruitfull as we are but Unbelief lyeth at the botton of all our Carelesness 1 Cor. 15. 58. Be ye stedfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. They that know what a Reward is prepared for the Righteous cannot but be serious and diligent themselves and pity others and be troubled at their neglect Oh what a good God they deprive themselves off and throw away their Souls for a Trifle But because the Lord knoweth how apt we are to be led by things present to Sense that work strongly upon our Apprehensions and that things absent and future lie in another World and wanting the help of Sense to convey them to our Minds make little impression upon our Hearts therefore God draws us to our Duty by present Benefits Even Carnal Nature is apt to be pleased with these kind of Mercies Protection Provision and worldly Comforts Psal. 119. This I had because I kept thy Precepts Matth. 6. 33. Seek ye first the Kingdom of God and the Righteousness thereof and all these things shall be added to you 1 Tim. 4. 8. Godliness is profitable to all things having the promise of the Life that now is and of that which is to come But alas the naughty Heart cannot depend on God for the Effects of his common Goodness Men distrust Providence and therefore take their own Course which is a grief and trouble to a gracious Heart to see they cannot depend on God for things of a present Accomplishment 2. The other part of the Sanction are his Threatnings and Punishments Now in what a direfull Condition are all the deserters of God's Law besides the loss of Heaven there is Eternal fire which is the portion of the Wicked
Songs to him in the House of his Pilgrimage in the Night the Name of God was his Meditation I have remembred thy Name O Lord in the night and have kept thy Law In which Words observe 1. David's Exercise I have remembred thy Name O Lord in the night 2. The Effect and Fruit of it and have kept thy Law The one may be considered as the Means the other as the next and immediate End Remembring and thinking is but a subservient help and means to promote some higher work 1. In the first Branch you have 1. The Act of his Soul I have remembred 2. The Object about which it was conversant Thy Name O Lord. 3. The Season In the Night 1. For the Act of his Soul I have remembred Remembrance is an Act of Knowledge reiterated or a second Agitation of the Mind unto that point unto which it had arrived before Or more plainly Remembring is a setting Knowledge awork or a reviving those Notions which we have of Things and exercising our Thoughts and Meditations about them 2. The Object was God's Name That is either God himself as Psal. 20. 1. The Name of the God of Iacob defend thee or that by which God is known His Wisedom Goodness and Power especially those Notions by which he hath manifested himself in the Word 3. The Season In the Night Some take the Night metaphorically for the time of Trouble and Affliction It is often a dark time with the People of God a very dark Night and then it is comfortable to them to think of his Name according to that of the Prophet Isa. 50. 10. He that walketh in darkness and hath no light let him stay himself upon the Name of his God I think it is meant literally that the Man of God took such Pleasure in the Name of God that what time others gave to Sleep and Rest he would give to the Contemplation of his Glory In the Solitude and Darkness of the Night he sustained and supported his Spirit with the thoughts of God and thereby took up a Courage and Constancy of Resolution to keep his Law 2. The other Branch I have kept thy Law That is with a good and sincere heart set himself to the keeping of it this is spoken partly to intimate his own Seriousness in this Work and partly God's Blessing upon his Endeavours therein 1. His Seriousness and Sincerity in the Work There is a twofold Remembrance of things 1. Notional and Speculative 2. Practical and Affective The Notional and Speculative Remembrance of things is when we barely think of them without any further Profit or Benefit But the Practical Powerfull and Affective Remembrance is to be affected with matters called to mind as the nature of them doth require as when we Remember God so as to Love him and Fear him and Trust in him and make him our Delight and Cleave to him and Obey him And we are said to Remember his Commandments when our hearts are set upon the Practice of them Verba Notitioe connotant Affectus we must not think of God indifferently and by the bye but we must be answerably affected and act accordingly Thus did David I remembred thy Name and kept thy Law 2. God's Blessing upon his Endeavours for he presently addeth in the next Verse This I had because I kept thy Precepts Our Heavenly Father who seeth what is done in secret will reward it openly Matt. 6. 6. And the blessing of Time well spent in secret or a few serious thoughts of God in the night will publickly appear in their Carriage before Men. If we be frequently and seriously with God when we are Solitary the fruit and benefit of it will be manifest by our holiness and heavenliness when we are in Company Your most private Duties do not lose their reward As a mans pains in Study will appear in the accurate Order Strength and Rationality of his Discourse so his Converse with God in private will be seen in the fruits of it in his holy profitable and serious Conversation The Points are three 1. Doctr. Remembring God is an especial help to the keeping of his Law 2. Doctr. God is best Remembred when his Name is studied 3. Doctr. Those that have spiritual Affections will take all occasions to remember his Name I have remembred thy Name in the night season saith holy David 1. Doctr. That Remembring God is an especial help to the keeping of his Law I. What is it to remember God 1. It supposeth some Knowledge of God for what a man knoweth not he cannot remember The Memory is the Cofferer and Treasurer of the Soul what the Understanding taketh in the Memory layeth up and actually we are said to remember when we set the Mind awork upon such Notions as we have formerly received And particularly to remember God is when we stir up in our minds clear and heart-warming apprehensions about his Nature and Will 2. It supposeth some Faith that we believe him to be such as the Word describeth him to be for spiritual Remembrance is the actuation of Faith or in this case the improvement of that Wisedom Power Goodness Holiness Justice and Truth which we believe to be in God Otherwise without Faith those thoughts which we have of the greatest matters affect us no more than a Dream doth a Sleeper These things are supposed in Remembrance 3. It expresseth a reviving of these thoughts or an erection of the mind to think upon what we know and believe Man that hath an ingestive hath also an egestive Faculty and can lay out as well as lay up bring forth Truths out of the mind when it is usefull for us and whet and inculcate them upon the heart he may call to mind or ponder upon them 4. Let us see the kinds of this Remembrance 1. I must repeat that Distinction it may be done Notionally and Speculatively or else Affectively and Practically Notionally when Men have a few barren Notions or dry sapless Opinions or Speculations about the Nature of God always mens Remembrance is as their Knowledge is and Faith is Now there is ãâã ãâã ãâã ãâã ãâã a form of Knowledge Rom. 2. 10. and dead Faith Jam. 2. 20. Affectively and practically we Remember God when there are such lively and powerfull impressions of his Name upon our hearts as produceth Reverence Love and Obedience It is not enough to grant the Doctrine own the Opinions that are sound and Orthodox concerning God but we must have a reverential and superlative Esteem of him All men confess a God with their mouth and think they believe in him but the fool hath said in his heart there is no God Psal. 14. 1. what Testimony do their hearts and actions give A Man's course of Life and Conversation is like an Eye-witness his Profession is as a Testimony by Report now one Eye-witness deserves more credit than many by Hear-say Plus valet unus oculatus Testis c. How would you walk
converting power of the Word they are a secondary confirmation of the truth of the Word to us I tell you why I put in that Word a secondary confirmation they are not a primary for we must believe the Word before we can feel its efficacy and find it to be effectual to us and therefore the primary grounds of Faith are the impressions of God upon the Word the secondary are the impressions of God upon the heart now I have felt the vertue and power of the truth upon my soul and all the world shall not draw me from it I must have a primary confirmation of the truth of the Word before I can believe and before it can work in me The ââ¦stle saith 1 Thess. 2. 13. Ye received the Word not as the word of man but as the Word of God which effectually worketh in you that believe First I receive it as the Word of God by some Marks and Notes and Characters some impress of God upon his Word somewhat God hath left of himself in the Word and that awes my heart to reverence it there I receive it upon my heart but when it works in me mightily I have a secondary confirmation When I have eyes to see the impress of God upon the Word then I feel the power of it and when I have felt the power of it it 's confirmed in my soul 1 Cor. 1. 6. When we feel the blessed effects the quicknings and comforts of the Word it 's a mighty help to Faith So 1 Iohn 5. 10. He that believeth on the Son of God hath the witness in himself What is that witness in himself why the witness of the Spirit applying the blood of Christ to the Conscience sanctifying and quickning the heart then he hath the witness in himself and is more confirmed that Jesus is the Christ and the Word of God is true and cannot easily be divorced from it he hath felt the effects of it in his own heart Col. 1. 5 6. For the hope that is laid up for you in heaven whereof ye heard before in the word of the truth of the Gospel and knew the grace of God in truth We guess at things before and have but a wavering Faith such as may let in some work upon the Soul then we know it in truth then it is more fully made good to us by the convincing comforting and sanctifying Spirit that evidenceth it to our Souls and this can be no other but the truth of God this makes our Faith more strong and rooted and we may be confirmed in the hope and belief of the Gospel and may not easily be removed therefrom 2. Take Faith in the other Notion for a dependance upon God for something that we stand in need of every manifestation of his grace it should be kept as an experience by us for afterwards when that frame may be away when God may hide his face and all dead in the soul. As David in his infirmity remembred the years of the right hand of the most High and former experiences of God Psal. 77. 10. As he in an outward case for outward deliverances remembred the former help and succors he had from God so we may remember former grace and former quickning There are many ups and downs in the spiritual life for even the new Creature is changeable both in point of duty and in point of comfort Now it 's a mighty confirmation when we remember what God hath done First In point of duty Sometimes you shall find you are dull and heartless under the Ordinances of God in reading and hearing you find little life lazy and almost indifferent whether you call upon God in secret or hear the Word or join in the communion of Saints no relish in any duty do it almost for custom-sake or at best but to please your Consciences you must do it and you drive on heavily not for any great need you feel of them or good you find by them or hope you expect from them Now it is of great use to remember how I have waited upon God formerly and he hath quickned refreshed and comforted me and therefore it is good to try again to keep up our dependance upon his Ordinances when this dulness seizeth upon the soul and this listlesness when Conscience is sleepy and the heart hangs off from God remember I have been quickned 2. If it be in point of comfort fears and sorrows why is there no Balm in Gilead no Physician there Hath not God relieved in like straits before and given in fresh consolations when you have bemoaned your selves and opened your case before him There are none acquainted with the spiritual life but have many experiences both of deadness and comfort Now one is a great help against the other that our hands may not wax faint and feeble God that hath comforted may comfort again and why should I neglect his appointed means No I will continue there and lie at the Pool where the waters have been stirred 2. They are of Use again to stir up our affections to God and his Word 1. To increase our love to God O! we should keep the impression of his kind manifestation still upon the heart that the mercy may be continually acknowledged surely 't is a favor that God will manifest himself to us and own us in our attendance upon his Word and other duties The Lord Jesus promiseth it as a great blessing Iohn 14. 21. He that loveth me and keepeth my commandment shall be loved of my Father and I will love him and will manifest my self to him Now then when any such sensible favor is vouchsafed to us we should not forget it but lay it up as a continual ground of thankfulness and love to God Cant. 1. 4. We will be glad and rejoice in thee we will remember thy love more than Wine When God hath treated us most magnificently in his Ordinances either at his Table or Word and God hath refreshed and revived our Souls O! we will remember this and lay it up for the honor of God and knit our hearts in a greater love to God 2. It is of great Use to increase our love to the Word for the excellency and worth of the Word is found experimentally by Believers so that their love and estimation of it is more fixed and setled upon their hearts so that they purpose to make use of it always for their Comfort and direction it is a great encouragement when formerly they have found comfort and life thereby The Apostle to settle the Galatians that began to waver that were apt to be overcome by their Judaizing Brethren to settle them in love to the Gospel he puts them to the question Gal. 3. 2. This only would I learn of you Received ye the Spirit by the works of the Law or by the hearing of Faith The Spirit of Regeneration with all his comforts and graces are not conveyed to you by the doctrine of the
a circumstance the Word written not a dead letter but can sufficiently evidence it self to be of God de jure it hath the same power still though de facto not always so received and so owned by the sons of Men but only by those that are enlightned by the Spirit to see this evidence You find by daily experience every ingenious Author leaves an image and impress of his own spirit the mark of his genius upon every work that he doth We can say of an Exquisite Painting by some secret Art in it this is the hand of such a great Master Now can it be imagined that God should put his hand to any work and leave no signature or impress of it upon that work it cannot be imagined for it must be either because he could not or because he would not that God could not cannot be said without blasphemy Can Men shew the wisdom and learning they have attain'd to in every work and cannot God who is the Father of lights and the Fountain of wisdom insinuate such secret marks and notes of his wisdom and divine authority into that writing he took care should be pen'd for the use and comfort of the world that it might be known to be his And that he would not that cannot be believed neither He that is so willing to shew man what is good so willing to reveal himself to the reasonable creature can we imagine he would so wholly conceal himself that there should be no stamp of himself upon that doctrine to move our reverence and obedience but receive it from the testimony of such a Church Therefore surely there is enough in the Word to discover God to be the Author The Apostles when they went abroad to work Faith all the fruit that they expected from their Preaching was from this self-evidencing light which was discovered in their doctrine therefore doth the Apostle say 2 Cor. 4. 2. Not handling the Word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God They did not commend themselves to the consciences of Men meerly by the Miracles which they wrought though that also was some Seal of their Commission and that they were authoriz'd and sent by God to preach those things to the world but by the manifestation of the truth commending themselves to every mans conscience So the Apostle reckons up many things approving our selves as the Ministers of God by the word of truth 2 Cor. 6. 4. Therefore certainly there is somewhat in the truth deliver'd that will sufficiently make out it self to be of God and when they render the reason why this Word was not received it was not for want of evidence as if this truth could not sufficiently be known to be of God but because Men were blinded with their lusts and carnal affections for so he saith 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 c. Which shews there is a light in the Gospel by which it can discover itself and if this light be hidden from the eyes of Men it is because their minds are blinded by their own lusts and carnal affections Now if the certainty of truth will draw affection certainly those truths which are conveyed in the Word of God should gain upon our hearts and draw affection why because these are sublime supreme and weighty truths and come in with a great deal of evidence upon the hearts of Men. 2. If Goodness can gain the hearts and affections of Men the Word of God is good as well as true There 's a double desire in Man a desire of truth and a desire of immortality to know the truth and to enjoy the chiefest good the happiness of the intellect of the understanding that lies in the contemplation of truth and the happiness of the will in the enjoyment of good In the state of Innocency this was represented by the Tree of Life and the Tree of Knowledge of Good and Evil to suit these two capacities and desires that were in the heart of Man The Tree of Life to suit his desires of happiness and the Tree of Knowledge of Good and Evil to suit his desires of truth Under the Law this is set forth by the Candlestick and the Table of Shew-bread and in the Gospel by the Sacrament of Baptism which is called an enlightning Hebr. 10. 32. After you were enlightned that is after you were baptized and the Lord's Supper Light and Life they are the two great things Man looks after as a reasonable Creature to get more Light and then Life that he may enjoy God Now we are still at a loss for satisfaction of these desires until we meet with the Word of God where there is primum verum the supreme truth and summum bonum the chiefest good and therefore the directions of the Word are called true Laws and good Statutes Nehem. 9. 13. True Laws all words of truth so to perfect the understandings of Men and good Laws very suitable to their will and inclination and so bear a full proportion with the desires of a reasonable Creature So 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation The Gospel is a faithful saying there 's truth to perfect the understanding and then worthy of the chiefest embraces of our wills and affections As there is plain certain clear truth in the Word of God a satisfaction to the understanding in the view of truth so there is also a full compliance with the motions of the will which the Scripture offereth Now two things there are the Scriptures do reveal which are good for Men and cannot be found elsewhere and all the world have been puzled about them how to find them out 1 Reconciliation with God 2. Salvation or Eternal Happiness 1. Reconciliation with God This is the grand enquiry of the guilty creature wherewith God shall be appeased satisfied and we reconciled to him he being offended by our sin Micah 6. 8. How Justice shall be satisfied and Men that are obnoxious to the wrath of God may come to have delightful communion with him this is the great scruple that troubleth the Creature and all the false Religions in the World were invented for the removing and assailing this doubt and scruple and appeasing the hearts of Men as to these fears of divine justice Now we can nowhere be satisfied but in the way of Reconciliation and Peace which is tendred by God himself to repenting sinners through the mediation of Christ Jesus Natural conscience will make us sensible of sin and wrath and we have no ransom to pay it and all other creatures cannot help us for they are debtors to God for all they have and can do how then shall God be satisfied how shall we escape this vengeance This fear would have remained
upon us to all Eternity but that we have relief from the Word of God 2 Cor. 5. 19. God was in Christ reconciling the world unto himself not imputing their trespasses There is more glory in these few words and more of God discover'd in them than there is in all the World O! what a deal of comfort and what a foundation for the rejoicing of our Faith is there laid in this Reconciliation in and by Christ Jesus our Lord. That short sentence discovers more of God's intentions and good will to Man than all the bounty of his Providence in and by all the creatures put together Here was a secret which could never enter into Man's heart nor do we find a syllable of it written in any Heathen Book as to the way of it how it shall be brought about A truth so incredible to flesh and blood that the Prophet when he speaketh of this wonder asketh Who hath believed our report Isa. 53. 1. Who hath believ'd that he should bear our sorrows and be wounded for our transgressions and bruised for our iniquities and that the chastisements of our peace should be upon him and by his stripes we should be healed Here 's the great secret God hath revealed to you in his Word this must needs be a secret in nature for this was a work which meerly proceeded from the free motion of God's Will and therefore being not opus naturae divinae but opus liberi consilii that work which God did not do by any necessity of nature but by the free motion of his own will will never be found out unless God will discover it himself For how could any man divine what God purposed in his heart before he brought it to purpose until he himself had revealed it therefore 't is a good Word because it reveals Reconciliation by Christ. 2. There is something more to draw our hearts to the Word that is eternal salvation We grope and feel about for an immortal good nature will give us some presages of a state after this world some kind of guesses and we are groping and feeling about for an eternal good Acts 17. 27. Man which hath a soul that will not perish must have some happiness that will last as long as his soul shall last he would fain be eternally happy Now it is the Word of God only reveals both the thing and the way to God the thing itself that there is such a state and what it is 2 Tim. 1. 10. Christ hath brought life and immortality to light through the Gospel It lay in darkness before hidden under some guesses and representations to the old People of God but now it 's brought to light in the Gospel Heathens in their dark notions did stumble upon the immortality of the Soul which they did rather dream of than understand distinctly But now all is open and clear and God hath manifested to you that there is a rest for the Children of God and a happiness after this life And also God hath revealed the way how to seek it and how to attain and get this eternal happiness therefore the holy Scriptures are said to be able to make wise to sabvation 2 Tim. 3. 15. it doth direct you in this way that 's wisdom indeed to be wise to salvation To be able to turn and wind in the world to be wise only in the present generation as the children of this world are it is folly rather than wisdom as when children can set forth their Toys we do not look upon it as any piece of wisdom but folly Wisdom lies in fixing a right end in a choice of fit means and in a dexterous prosecution of those means for the attainment of this end Now the holy Scriptures make you wise to salvation that is to fix upon a right end for they discover that there is a happiness that we may fix upon and they direct us in the way and then by mighty and potent methods of reasoning they quicken and awaken us to look after this business that we may dexterously pursue it as the great care that lies upon us therefore the children of God delight in the Word because this makes them wise to salvation here they have a perfect blessedness and a powerful way of argumentation and the soul is quickned to look after these great and everlasting hopes 3 The Doctrines of the Word are profound truths Thy testimonies are wonderful therefore doth my soul keep them Psal. 119. 129. They are remote from vulgar and ordinary knowledge The Word of God is not only called a doctrine according to godliness 1 Tim. 6. 3. but a mystery of godliness 1 Tim. 3. 16. Since the Fall there is a curiosity of knowledge a desire whereby man not only seeks what is true and good but what is rare and profound we have no need to run to other Books True depth and true profoundness is to be found in the Word of God there are wonders in God's Law if we had eyes to see them Psal. 119. 18. Open thou mine eyes that I may behold wondrous things out of thy law Things indeed so profound and so mysterious that the Angels desire to pry into them 1 Pet. 1. 12. Those spirits that live in the blessed Vision and constant fruition of God yet they did find a depth of wisdom in salvation by Christ such a ravishing mystery that they curiously are taken up in the study of it and they delight in the view of those things which are commended to us for our study Ephes. 3. 10. To the intent that now unto the principalities in heavenly places might be known by the church the manifold wisdom of God God's Word is a Glass wherein those glorious creatures do as in a mirror behold his wisdom and are in some sort better'd by it The state of Angels is a happy state but it 's finite capable of being improv'd and better'd and that by the Doctrine of the holy Scriptures Well then such are the depths and various excellencies of the Word of God that the Saints know not how more pleasantly and contentedly to spend their thoughts and time than in the search and view of those truths where such notable mysteries are revealed about the Nature of God Creation Providence the Story of Man's Fall Redemption by Christ the way to true happiness and the like both the Grounds of Faith and Rules of Practice are all such as are above the pitch of humane understanding Natural reason cannot find them out and now they are revealed by God the mind doth not fully apprehend them Thirdly The use of Scripture the ends for which God hath appointed it and the uses for which it was given 1 To increase the knowledge of God Now the Saints would know more of God and better their Notions of him as Moses his great request to God is Tell me thy Name when he learned that Shew me thy Glory he would fain know more of God So the Saints
honey There was somewhat of Prophetical Vision in these things but generally it is carried not an outward and literal eating but a spiritual taste relishing the sweetness of it Well then the Word must not only be read and heard but eaten What 's this spiritual eating of the Word Three things are in it and all make way for this taste 1 Sound Belief 2 Serious Consideration 3 Close Application He that would have a taste of spiritual things these three things are necessary 1. That there be a sound Belief of it Men have not taste because they have not faith we cannot be affected with what we do not believe Heb. 4. 2. The Word profited not not being mixed with faith in them that heard it What 's the reason Men have no taste in the doctrine of God and in the free offers of his grace It is not mingled with faith and then it wants one necessary Ingredient towards this taste So 1 Thes. 2. 13. Te received the Word of God which effectually worketh also in you that believe If you would have spiritual sense Faith makes way for it we must take the Word as the Word of God When we read in feigned Stories of inchanted Castles and golden Mountains they affect us not because we know they are but witty Fictions pleasant Fables or idle Dreams and such Atheism and Unbelief lies in the hearts of men against the very Scriptures and therefore the Apostle seeks to obviate and take off this 2 Pet. 1. 16. We have not followed cunningly devised fables intimating there is such a thought in man's heart Certainly if men did believe the mystery that is without controversie great that God hath indeed sent his Son to redeem the world and would indeed bestow Heaven and eternal happiness upon them they would have a greater taste but they hear of these things as a Dream of Mountains of Gold or Rubies falling from the Clouds If they did believe these glorious things of Eternity their hearts would be ravish'd with them 2. As Faith is necessary so serious Consideration by which we concoct Truth and chew them and work them upon the heart that causeth this sweetness by knocking on the Flint the sparks flie out those ponderous and deep inculcative thoughts of divine and heavenly things makes us taste a sweetness in them When we look slightly and superficially into the Word no wonder we do not find this comfort and sweetness but when we dig deeply into the Mines of the Word and work out truths by serious thoughts and search for wisdom when we come to see truth with our own eyes in its full nature order and dependance this is that which gets this taste 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 When men are serious look into the nature and see all truths in their order and dependance then they will be like honey and the honey comb this makes way for this sweet taste 3. There is necessary to this taste close Application For the nearer and closer things touch one another the greater their efficacy so the more close you set the Word home upon your own hearts the more it works Iob 5. 27. Know it for thy good break out thy portion of the bread of life look upon these promises and offers of grace as including thee these commands speaking to thee and these threatnings as concerning thee look upon it not only as God's Message in common but urge it upon thy soul. Ier. 15. 16. It was unto me the rejoicing of my heart There must be a particular application of these things These things are necessary to this taste with respect to the Object as there must be eating a taking into the mouth if we would taste so thââ¦e must be a digesting or working upon the Word by sound Belief serious Consideration close Application 2. As to this taste there is somewhat necessary as to the Soul or Faculty we must have a Palate qualifi'd for these delicates Now there 's a double qualification necessary to this taste an hungry Conscience and mortifi'd Affections 1. An hungry Conscience Without this a Man hath a secret loathing of this spiritual food his taste is benummed but to an hungry Conscience the Word is sweet when he is kept in a constant hungring after Christ and his Grace Prov. 27. 7. The full soul loatheth the honey comb but to the hungry soul every bitter thing is sweet Cordials they are nauseous things to a full stomach O but how reviving comfortable and sweet are they to a poor broken heart The first time that we got this taste it was when we were under the stings of a guilty Conscience then God came and tender'd his grace to us in Christ he sent a Messenger one of a thousand to tell us he fiath found a ransom and that we shall be deliver'd from going down into the Pit that he will spare us and do us good in Christ Jesus then the man's flesh recovers again like a child's Iob 33. 23. When men have felt the stings of the second death and God comes with a sentence of life and peace by Christ how sweet is it then Now though we have not always a wounded Conscience yet we must always have a tender Conscience always sensible of the need of Gospel support we came to this first relish of the doctrine of eternal life and salvation by Christ when we lay under the sentence of eternal death 2. The heart must be purged from carnal affections for until we lose our fleshly savor we cannot have this spiritual taste Rom. 8. 5. They that are after the flesh do savor the things of the flesh the word may be translated so A carnal heart relishes nothing but carnal things worldly pleasures worldly delights now this doth exceedingly deaden your spiritual taste Spiritual taste is a delicate thing therefore the heart must be purged from fleshly lusts for when fleshly lusts bear sway and doth relish the garlick and onions and flesh pots of Egypt your affections will carry you elsewhere to the vanities of the world and contentments of the flesh Look as sick men have lost their taste and that which is sweet seems sowr and ungreateful to a distemper'd appetite so a carnal appetite hath not this taste from the Word of God to a carnal heart it 's no more savory than the white of an Egg yea it is as gall to them but now to others it is exceeding sweet it is their joy the life of their souls Well then you see what is this spiritual taste that relish which a renewed soul hath for spiritual comforts Use. To persuade you to get this taste and when once you have got it take heed you do not lose it 1 It concerns you very much to get this taste take these Arguments 1. It is a
worthy to be believed The Summ is God hath his Testimonies extant their Authority is inviolable and their Justice and Truth immutable Some read Praecepisti Iustitiam Testimoniorum tuorum fidem valde Thou hast highly charged and earnestly commanded the righteousness and faithfulness of thy Testimonies as referring to our Duty But most Translations agree with ours Our duty indeed may be inferred but I shall not make it the formal interpretation of the place In the Texture of the Words in the Hebrew these Attributes are given to the Word it self Doctr. They that would profit by the word or rule of faith and manners which God hath commanded them to observe should look upon it as righteous and very faithful So did David here and elsewhere Psal. 19. 9. The Iudgments of the Lord are true and righteous altogether I shall make good the Point by these Considerations Prop. 1. That our faith and obedience must be well-grounded or else they will have no firmness and stability The want of a foundation is the cause of many a ruinous Building Men carry on a fair and lofty Structure of profession but when the Winds of boisterous temptations are let loose upon them all is blown down because they build upon the Sand and not upon the Rock They take up this profession without sound evidence and conviction in their Consciences and so they are not grounded or setled in the faith Col. 1. 23. not rooted and grounded in love Ephes. 3. 7. They take up Religion sleightly not looking into the reasons of it upon Tradition or vulgar esteem they are not undoubtedly perswaded that it is the very truth of God The good Seed withered that fell upon the stony ground because there was no depth of Earth Matth. 13. 5. no considerable strength of soil to feed faith Prop. 2. Faith and obedience cannot be well-grounded but on such a Doctrine as is true and righteous for who can depend on that which is not true or who can obey that which is not righteous Truth is the only sure foundation for faith to build upon and righteousness for practice Faith considereth truth Ephes. 1. 13. In whom ye trusted after that ye heard the word of truth the Gospel of your salvation And that righteousness is that which bindeth to practice we may gather from Psal. 119. 128. Therefore I esteem all thy Precepts concerning all things to be right and I hate every false way The Word commandeth nothing but what is just and righteous Prop. 3. This true and righteous Doctrine must be backed with a strong and powerful Authority not only recommended to us but strictly and severely enjoyned for two reasons First Because otherwise it will not be observed and regarded but be lookt upon not as a binding Law but as an arbitrary direction There is difference between a Law and a Rule A bare Rule may only serve to inform our understandings or to give direction but a Law is a binding Rule a Rule with a strong Obligation The Word of God is not his counsel and advice to us only but his Law that men may examine and regard it with more care and diligence God hath interposed his authority Psal. 1. ââ¦9 4. Thou hast commanded us to keep thy precepts diligently And in the Text Thy Testimonies which thou hast commanded God hath commanded us to believe all truths revealed to obey all duties required and if God commandeth there is good reason why he should be obeyed Secondly Divine authority is one means to evidence the righteousness and truth of what is to be believed and obeyed The righteousness for if God who is my Superior and hath a full right to govern me according to his own pleasure doth command me any thing it is best that I should obey it without reply and contradiction yea though I see not the reason of it Acts 17. 28. For in him we live and move and have our being All Creatures have their Being not only from him but in him and therefore sometimes God giveth no other account of his Law but this I am the Lord Lev. 22. 2 3. Speak unto Aaron and to his Sons that they separate themselves from the holy things of the Children of Israel and that they prophane not my holy name in those things which they hallow unto me I am the Lord. Say unto them Whosoever he be of all your Seed among your Generations that goeth unto the holy things which the Children of Israel hallow unto the Lord having his uncleanness upon him that soul shall be cut off from my presence I am the Lord. Therefore it gives rules of practice to be embraced with all the heart as holy just and good Gods authority is founded upon the total dependance of all Creatures upon him and upon his infallible Wisdom Truth and Goodness by which he hath right to prescribe all Points of Faith to be believed and assented to upon his own testimony without contradiction 1 Iohn 5. 9. If we receive the testimony of man the testimony of God is greater A man that would not deceive us we believe him upon his word though he may be deceived himself but God doth not deceive nor can he be deceived by the holy God nothing can be given but what is holy and good and thereupon I am to receive it Prop. 4. This Divine authority truth and righteousness is only to be found in Gods Testimonies which he hath commanded or in Gods Word First There is a God-like authority speaking there and commanding that which it becometh none but God to command who is the universal King and Sovereign For it speaketh to the whole World without respect of persons to King and Beggar rich and poor Male and Female without reservation of Honour or distinction of Degrees The Word looketh on them as standing before God on the same level Iob 34. 19. He accepteth not the persons of Princes nor regarded the rich more than the poor for they all are the work of his hands And speaketh to them indifferently and equally Exod. 20. 3. Thou shalt have no other Gods but me Which is not the voice of any limited and bounded Power but of that which is supreme transcendent and absolute And by these Laws he bindeth the Conscience and the immortal souls of men Psal. 19. 7. The Law of the Lord is perfect converting the soul. Men may give Laws to the words and actions because they can take cognizance of them but the Word giveth Laws to the thoughts Isai. 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts Matth. 5. 28. Whosoever looketh on a woman to lust after her hath committed Adultery with her already in his heart And the internal motions and affections of the heart how we should love and fear and joy and mourn 1 Cor. 7. 30. They that weep as though they wept not and they that rejoyce as though they rejoyced not Of these things God can only take notice the power
charity Phil. 4. 5. Let your moderation ãâã ãâã ãâã ãâã ãâã be known unto all men whether it be fear or honour that be due Rom. 13. 7. Render therefore to all their dues Tribute to whom Tribute is due Custom to whom Custome fear to whom fear honour to whom honour Or good will ver 8. Owe no man any thing but to love one another Secondly For truth You are to adhere to the truth not to be carried about with every wind of Doctrine by the sleight of men and cunning craftiness whereby they lye in wait to deceive but speaking the truth in love ye may grow up unto him in all things which is the head even Christ Ephes. 4. 14 15. To speak nothing but truth in your ordinary communication Ephes. 4. 25. Wherefore putting away lying speak every man truth with his Neighbour To perform what you promise though to your loss Psal. 15. 4. He sweareth to his own hurt and changeth not Thus should the whole course of our lives express the properties of the Word Use 3. To shew the reason why men are so backward in obedience so prone to what is evil so uncomfortable in trouble We do not believe that the testimony of God is righteous and true very true every tittle of it but we are slow of heart to believe therefore is the faithfulness and truth of the Word inculcated Christ saith Believest thou this John 11. 25. Could we believe the word more what advantage should we have in the spiritual life what fear of God what joy of faith what readiness of obedience But we cannot depend upon Gods word and therefore are easily shaken in mind Our hearts are like a Sea one Wave riseth up after another We must be fed with sense and God must do all immediately or else we are apt to sink under our discouragements SERMON CLVI PSALM CXIX VER Cxxxix My zeal hath consumed me because mine Enemies have forgotten thy Words IN these words you may observe 1. Two different persons 2. A different carriage mentioned 1. Two different persons are spoken of David and his Enemies By Enemies is not to be understood those only that were troublesome to himself but those who were an opposite party to God who opposed themselves against God and Godliness these without any breach of the Law of love may be counted Enemies Ps. 139. 21 22. Do not I hate them O Lord that hate thee And am not I grieved with those that rise up against thee I hate them with a perfect hatred I count them mine Enemies It is a comfort and satisfaction to the godly to have no enemies to themselves but such as are enemies to God also such as rise up against God 2. There 's a different carriage mentioned and asscribed to these two parties on the one side Oblivion and Forgetfulness of Gods Law on the other side zeal 1. On the Enemies part oblivion and forgetfulness of Gods Word The Word of God is not effectual usually but where it is hid in recent memory They have forgotten thy Word a proper phrase to set forth them in the bosom of the visible Church who do not wholly deny and reject the Word and Rule of Scripture but yet live as though they had forgotten it they do not observe it as if God had never spoken any such thing or given them any such Rule They that reject and contemn such things as thy Word enforceth surely do not remember to do them 2. On David's part here is mentioned zeal or a flagrant affection which is set forth 1. By the vehemency of it 2. By the cause of it 1. By the vehemency of it my zeal hath consumed me It was no small zeal that David had but a consuming zeal Vehement affections exhaust and consume the vital Spirits and wast the body The like expression is used Ps. 69. 9. The zeal of thy House hath eaten me up Strength of Holy Affections works many times upon the Body as well as the Soul especially zeal which is a high degree of Love and vents it self by a mixture of grief and anger What a man loves he would have it respected and is grieved when it is dishonoured and under disrepute Both have an influence upon this consuming this wasting of the Spirits that is spoken of in the text because they had lessened and obscured the Glory of God and violated his Law and there was in him a holy care ardour and earnest endeavour to rectifie this abuse and awaken them out of their security and reduce them to their duty 2. Here was the Cause of it Why was David so much wasted pined consumed and troubled Because they have forgotten Thy Word the contempt of God and the offence of God sate nearest his heart as if he had said I should more patiently bear the injury done to my self but I cannot be coldly affected where thy glory O Lord is concerned since I have had a tast of thy grace and felt the benefit of thy Word I cannot endure it should be contemned and it much moves me to see Creatures so mad upon their own Destruction and to make so light of thy Salvation Thus was David consumed not at the sight of his own but at other mens sins and not at others in general but them his enemies that they should make void the Law of God Such was his love to the Word that he could not endure the contempt and violation of it and such was his Compassion to the souls of men that it grieved him exceedingly to see any of the workmanship of God to perish to be captivated to the World to be made Factors for the Devil and fuel for hell fire and to be so violent for their own Destruction Doctrine That Great and Pure Zeal becomes those that have any affection for the Word and for the Ways of God Here is a great zeal for David saith my zeal hath consumed me it prey'd upon his spirit And here 's a pure zeal for he mentions not personal injuries but disrespect to Gods Word when the same men are our Enemies and Gods Enemies we should be more zealous for Gods cause then our own Now both the greatness and purity of his zeal did arise from his love to the Word as appears from the precedent and subsequent verses in the precedent verses he had told them just and upright are thy testimonies and very faithful therefore zeal hath consumed me because this Word should be slighted and contemned And it appears also from the following verse thy Word is very pure therefore thy servant loveth it He was troubled to see such a holy and pure Word to be trampled under foot and especially that those seem to disown it he doth not say they deny it who had generally profest to live under this rule that they made light and disregarded the precepts in which I found so much comfort and delight In the prosecution of this point I shall 1. Shew what is true Zeal
are my Meditation We see things in transitu and know them only by hear-say without Meditation To move the Will we had need deal seriously with our own hearts e're we can gain them to a Consent Thoughts are the spokesmen that make up the Match between the Soul and the Temptation they were given for the like office in good things they are the first Acts of the Soul to set a-work all the rest Things lye by till we take them into our Thoughts and Consideration at leisure that we may know what is their tendency and how they concern us You cannot Imagine the Gospel should work as a Charm and Convert us we know not how before Consent and Choice There is a propounding and debating of terms the greatest matters will not work on him that doth not think of them God and Christ and Heaven and Salvation are looked upon in a cold and remiss manner without this serious Consideration And to excite and quicken and stir our Affections Meditation is useful We complain of deadness and we our selves are the Cause because we do not rouse up our selves excite and compel our selves expostulate with our selves Isa. 64. 7. And there is none that calleth upon thy name and stirreth up himself to take hold of thee Man hath a power to whet Truths upon his own heart and if he will not make use of it and reason for God with our selves we are justly left under the power of deadness and stupidness of Spirit 2. 'T is a great help to our Graces Faith takes root by Meditation Matth. 13. 5. The seed forthwith sprang up because it had no deepness of earth A careless slight heart is no fit soil for Faith to grow in 2. Hope is made lively by Consideration of the thing hoped for 3. Charity is inflamed by the sight and frequent view of Divine Objects in their Beauty and Amiableness 3. The Duties of Religion Reading and Hearing are effectual by Meditation The Use is for Exhortation to press you to Meditation 't is the Mother and Nurse of Knowledge and Godlinss the great instrument in all the Offices of Grace otherwise we take up things by hear-say this digests them and maketh them our own 1. It preventeth vain thoughts both as it stocketh the heart with Truth for good seed thick set and well rooted destroyeth the weeds and as it seasoneth the heart with a Gracious disposition and inureth it more to holy thoughts whereas those that do not use to Meditate how are their Minds pestered with swarms of vain thoughts which wholly divert it and turn it aside from God Man is mindless of holy things and if they turn into the heart by accident their entertainment is cold and careless as a man would be used that cometh into an house full of enemies 2. How great an affront is it to God to omit this part of Communion with him it is irkesome to think of him Saints find it otherwise Psal. 104. 34. My meditation of him shall be sweet Some God is said to be near in their Mouth and far from their Reins Ier. 12. 2. frequently spoken of but seldom considered by them That soul that hath a sincere and unfeigned love to him will take some time to solace itself with him alone to be sure God taketh it kindly at our hands Mal. 3. 16. A book of remembrance was written for them that feared the Lord and thought upon his name that have frequent and high thoughts of God in their hearts without which Love will presently languish and grow cold 3. What a neglect it is of Gods Messages of Love that you will not consider them Matth. 21. 5. And they made light of it And Heb. 2. 3. How shall we escape if we neglect so great Salvation He hath laid out all his Eternal thoughts upon a way of Salvation and manifested it to you and you entertain it with so much scorn that you will not set your minds to it and think it worthy a few sad and sober thoughts What Is it so tedious to think a thought of your own greatest Concernments Surely Man is strangely deprav'd to refuse this 4. What a likely means Meditation is to do you good I know 't is the Lord inclineth the Heart and our Thoughts work no further than God is in them yea he giveth us to think 2 Cor. 3. 5. But as it is our Duty so 't is a very proper means to improve our Graces and our Comfort for a constant steady continued view of truth surely will work more than a glance A transient view cannot leave such an impression upon us as a steady view We taste things better when they are chewed than when they are swallowed whole Meditation goeth over things again and again and pryeth into every part And as 't is a constant light so 't is an argumentative Consideration of things When one scale is not heavy enough we put in weight after weight till we gain our point bring off the Heart from such a vanity ingage it to such a pursuit by our own arguings with our selves Prov. 12. 14. A man shall be satisfied with good by the fruit of his own mouth Acts 17. 11 12. And these were more noble then they of Thessalonica in that they received the word with all readiness of mind and searched the Scriptures daily whether these things were so Therefore many believed because they had searched with all readiness of Mind 5. This is an Argument should prevail with Gods Children that we may know our growth in Grace by the frequency continuance and efficacy of holy thoughts At first good thoughts are few and rare the heart is so crouded with vanity that there is no room for God or his Word for these things keep their interest in the heart and draw the mind after them so that dayes pass over our heads and we forget God Psal. 10. 11. Or if they arise in our minds they find little entertainment there but are gone as soon as they come 'T is the Policy of the Enemy of our Salvation to draw our minds from one thing to another that good thoughts may pass over without fruit and benefit Or if we force our selves to continue they do not warm the heart only weary the brain But now when truths are ever with us they improve us Psal. 119. 98. Thou through thy Commandments hast made me wiser then my Enemies for they are ever with me Prov. 6. 22. When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou wakest it shall talk with thee We have them always ready and at hand They that are sound at heart can pause with delight on heavenly things 'T is a good note of some progress 't is a sign the heart is heavenly carried out with a strong and prevailing love to heavenly things that earthly profits and vain pleasures have not such a hand over us as they were wont to have You have gotten the mastery
immutable things in which it was impossible for God to lie we may have strong consolation which is such a sacred Assurance yea by seals and signs Yet again your very believing bindeth it the faster Psal. 119. 49. Remember the word unto thy servant upon which thou hast caused me to hope Would God invitea Trust and then decline it The more you believe the sooner you see the effects of the Promise This is the difference between Promises and Threatnings Christ saith be it unto thee according to thy Faith Gods Threatnings are fulfilled whether Man will or no let him believe or not believe God will throw the Ungodly into Hell but in Promises it is otherwise then they do good to us when by Faith we embrace them believe and thou shalt be established Besides Gods two immutable things Faith is an Anchor sure and stedfast Heb. 6. 19. therefore let us not entertain the Promises of the Gospel with a loose heart you may know it by your slightness and carelesness about them if you do not esteem them as great 2 Pet. 1. 4. To you are given exceeding great and precious promises they contain Spiritual and Eternal Riches and deserve to be greatly esteemed By your addictedness to sense and present things you seem to declare that you think a bird in the Hand is better than two in the Bush Happiness to come but conjectural and uncertain It is a Fancy to live by Faith if it doth not support us in difficulties and afflictions Psalm 119. 40. This is my comfort in my affliction thy word hath quickened me when you look on all the Promises as a dry stick or as Words and Wind if they do not ingage us to the earnest pursuit of heavenly happiness and the blessedness which they contain and offer Heb. 11. 13. These all died in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the Earth Doct. II. That this unchangeable Certainty and everlasting Verity of Gods testimonies should be known by us that so a sure word should be entertained by a pure Faith David acknowledgeth here his own certainty First What it is to know this To know signifieth three things to understand to consider to believe all have place in this point There must be a clear Apprehension a deep and serious Consideration and a firm Assent and sound Belief of this Truth 1. It is needful we should understand the Unchangeable and Everlasting Verity of the Scriptures for how shall we believe what we do not know and venture our Souls upon what we are ignorant of 2 Tim. 1. 12. I know whom I have believed Ioh 9. 36. Dost thou believe on the Son of God And he said who is he that I might believe on him True Faith is not content to go on implicite grounds but seeks for clear knowledge of the ground it goeth upon nor can there be solid Faith without knowledge of that which we do believe Who will venture his Soul on the bottom of the Scriptures till he knoweth they are of God and unchangeably fixed as the Rule of Life and Charter of his Happiness Especially since they require us to Crucifie our lusts and Sacrifice our Interests and perform those duties which are unpleasing to nature upon the Hopes which they offer and bid us with confidence and joyfulness to wait upon God for his Salvation in the midst of all pressures and afflictions if we build hand over head we build on the Sand not on the Rock 2. To Know signifieth to Consider this is also necessary because all Knowledge is improved by Consideration without which it is but as Ignorance or Oblivion at the best till Consideration doth awaken it Certainly it can have no efficacy upon us breed no delight and hope in us a Trasient view doth not acquaint us with things as serious Meditation the Truth lyeth by unimproved as a man that passeth us by occasionally knoweth us not so much as he that doth intimately converse with us Therefore if we would improve our Knowledge excite the Soul to its act of Faith and Choice there must be Consideration we are bid to consider the Lord Jesus Heb. 3. 1. to give heed to the Gospel Heb. 2. 1. to consider its worth and certainty The Schoolmen have a distinction certitudo cognitionis seu speculationis and certitudo adhaesionis the former lyeth only in a clearness of the Mind the last in its power upon the Affections and the Will The Object rightly propounded produceth the former from the Understanding not expecting the Consent of the Will the latter followeth imperium consensum voluntatis the Command and Consent of the Will The former ariseth from the Evidence of the thing the latter from the Worth Weight and Greatness of the thing the Gospel-Truth of this latter sort we read 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation that Christ Iesus came into the World to save sinners of whom I am chief and therefore must not only be apprehended but seriously considered by us that we may adhere to it with all our hearts though Illumination is helped by Contemplation yet much more the latter where firm Adherence is expected Men may apprehend the truth of things when corrupt Affections and a perverse Will keep them off from closing with them but when a man so knows a thing as to consider it is both his Duty and Interest to close with the goodness and truth of it then doth he rightly know it 3. To Know signifieth Assent and firm Believing as Ioh. 17. 8. They have known surely ãâã ãâã ãâã ãâã ãâã that I came out from thee So Acts 2. 36. Therefore let all the House of Israel know assuredly ãâã ãâã ãâã ãâã ãâã that God hath made that same Iesus whom you have crucified both Lord and Christ. To know it so as they might safely build upon it this is mainly necessary considering the many Temptations and Assaults that we shall meet with to shake us this Assent must be very strong well rooted and built upon sure ground And because it doth not consist in puncto it must be always growing Mark 9. 24. Lord I believe help thou my unbelief till it grow up to the certainty of the thing on which it is built There is an objective certainty in things that is beyond that subjective certainty in persons about them but because it is built on divine Revelation or Gods Testimonies we should still increase in it Secondly Whence we know it there is the difficulty the doubt will not lie here whether Gods Testimonies be of Everlasting Verity but how we shall know them to be Gods Testimonies For it is per se notum that God is true that he cannot lye or give a false Testimony 1 Ioh. 5. 9. If we receive the witness of men the witness of God is greater But how doth
7. 22. Doctrine III. That among other sins we must hate falshood and lying and all kind of frauds and deceits I. I shall open the particular Notion of Lying in the Text. II. Shew you the Reasons against it I. To open the particular Notion of Lying 1. In the Vulgar Accceptation and sense of it we take it to be speaking an Untruth or that which is False with an intention to Deceive Now this is a sin contrary to the New Nature Col. 3. 9. Lye not one to another since ye have put off the old man with his deeds 'T is not only contrary to that natural Order which God hath appointed between the Mind and the Tongue but to that Sincerity and true Holiness which is our great Qualification and the fruit of Regeneration Therefore God saith Isa. 63. 8. Surely they are my people children that will not lye God presumeth that his People will not deal falsely but speak as they think and think of what they speak as it really is and that Christians will not deceive and circumvent others since they are members of the same Mystical Body and should seek one anothers welfare as much as they do their own Eph. 4. 25. Wherefore put away lying speak every one truth with his neighbour seeing ye are members one of another No 't is more unseemly in a Christian more inconsistent with Grace In short no sin maketh a Man more like the Devil Iohn 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 2. Concealing the Truth which should be Confessed God would not have his People hide themselves in necessary Truths he would have them believe with the Heart and Confess with the Mouth Rom. 10. 9 10. And Christianity is called a Confession Heb. 3. 1. and all Christians are saved either as Martyrs or as Confessors But how far we are to Confess lesser Truth is a great Case of Conscience Certainly we must do nothing against a Truth not appear in the garb of a Contrary party nor must we lye hid when God in his Providence cryeth out Who is of my side who We read of some Iohn 12. 42. who believed in Christ yet they did not confess him lest they should be put out of the Synagogue for they loved the praise of Men more then the praise of God Faith is in a very weak Condition when Confession is not joined with it when men will not own Christ in troublous Times and appear in their own shape Men that have much to lose have many Worldly Considerations they think these lose more than they can gain and lose by the Praise of God rather than the Praise of Men. Now the sincere Christian saith in these Cases I hate and abhor lying 3. 'T is contrary to that Obedience to God which we do profess there is a practical Lye as well as a vertual Lye when our practices do not Correspond with our Profession there is a lye acted as well as a lye told So Ephraim is said to compass God about with Lyes Hosea 11. 12. To say we have fellowship with God and walk in darkness is a Lye 1 Ioh. 1. 6. A Lye that tendeth to the disgrace of Religion in opprobrium Christi 1 Ioh. 2. 4. He that saith I know him and keepeth not his commandments is a Liar and the truth is not in him So he that speaketh much of the Spirit and walketh after the Flesh. Reasons 1. God is a God of Truth God cannot nor will not Lye and his People must be like him 2. His Word is the Word of Truth his Law requireth Truth and all falsehoods and deceits are contrary to that Justice and Charity which it establisheth His Gospel is a Gospel of Truth Eph. 1. 13. After ye heard the word of truth the Gospel of your Salvation 3. He requireth and worketh Truth in the Reins and inward parts Psal. 51. 7. Behold thou desirest truth in the inward parts Use. Oh then hate and abhor Lying you cannot be accepted of God else Ier. 5. 3. O Lord are not thine eyes upon the truth You cannot have Grace in your own hearts 2 Cor. 1. 12. This is our rejoycing that in simplicity and godly sincerity we have had our conversations in the world nor long continue undiscovered before men Prov. 26. 26. His wickedness shall be shewed before the Congregation Let us not Lye to God in our Promises we make to him Psal. 78. 34 35 36. When he slew them then they sought him and they returned and enquired early after God and they remembred that God was their rock and the most high their redeemer Nevertheless they did flatter him their mouth and they lyed unto him with their tongues In your Worship do not compass him about with Lyes complain of burdens which you feel not express desires which you have not In your Profession do not make it a Vail and Cover for your Lusts. A wicked or carnal design is inconsistent with uprightness of heart As to men abhor all false and deceitful practices and speeches When the Apostle biddeth us abhor that which is evil he first saith let love be without dissimulation Rom. 12. 9. You are not to live by Interest but by Conscience Therefore abhor all Hypocrisie Falsehood Treachery which are unworthy any ingenious Man much more a Christian. SERM. CLXXVIII PSALM CXIX VER 164. Seven times a day do I praise thee because of thy Righteous Iudgments IN these words the man of God giveth further proof of his love and delight in the Word by praising God for that benefit His praise is illustrated First By the frequent repetition of that duty seven times a day do I praise thee Secondly The subject matter because of thy Righteous Iudgments i. e. Gods dispensations agreeing with his Word First The frequency of the duty seven times a day that is very often Numerus definitus pro indefinito a number certain put for an uncertain seven is often used for many as Levit. 26. 18. I will punish you seven times more for your sins That is not exactly seven but many and divers times Prov. 24. 16. A just man falleth seven times a day and riseth up again Prov. 26. 25. There are seven abominations in his heart 1 Sam. 2. 5. She that is barren hath born seven and she that hath many Children is waxed feeble So here I gave thanks to thee as often as I meditate of them Some of the Jewish Rabbins stick in the very literal number seven twice in the morning before the reading of the Law and once after it and at noon and so in the evening as in the Morning so Rabbi Solomon indeed elsewhere Psal. 55. 17. Evening and Morning and at noon will I praise the Lord but
hearts towards spiritual and heavenly things Ioh. 6 45. They shall all be taught of God 1 Thes. 4. 10. Ye your selves are taught of God to love one another 1 Ioh. 2. 27. The anointing teacheth you all things As the Heathen Cato would have none to teach his Son but himself for he said that Instruction was such a benefit that he would not have his Son beholding to none for it but himself Oh 't is a blessed priviledge to be taught of God! to be made wise to Salvation and not only to get an ear to hear but an heart to understand and learn by hearing not only the power to Believe but the very Act of Faith itself Gods teaching is always effectual not only directive but perswasive inlightening the mind to know and inclining the Will and Affections to imbrace what we know he writeth the truth upon the heart and puts it into the mind Heb. 8. 10. He sufficiently propoundeth the Object and rectifieth the Faculty imprints the Truth upon the very Soul But how doth God teach in the very place where Christ speaketh of our being taught of God he presently addeth Ioh. 6. 46. Not that any man hath seen the Father Gods teaching doth not import that any man must see God and immediately Converse with him and talk with God and so be taught by him no God teacheth externally by his Word and internally by the Spirit but yet so powerfully and effectually that the Lesson is learned and deeply imprinted upon our Souls this teaching is often expressed by seeing now to a clear sight three things concur an Object conspicuous a perspicuous Medium and a well disposed Organ or clear Eye in Gods teaching there is all these The Object to be seen plainly in the Scriptures are the things of God not Fancies but Realities and by the light of the Spirit represented to us and the Eye of the Mind opened A blind man cannot see at mid-day nor the most clear-sighted at midnight when objects lye hidden under a vail of darkness the object must be revealed and brought nigh to us in a due light and God secretly openeth the eye of the Soul that we see heavenly things with Life and Affection The Author then sheweth the Mercy when God will not only teach us by Men but by his Spirit II. The Objects known the highest and most important matters in the World the gracious Soul is savingly acquainted with 't is more to have the knowledge of the profoundest Sciences then of some poor and low employment as Themistocles said to know a little of true Philosophy is more than to know how to play upon a fiddle But now to have the saving knowledge of God and of the life to come is more than to have the most admired Wisdom of the Flesh than all the Common Learning in the World and therefore how much are we bound to praise God if he will teach us his Statutes more than if we knew how to govern Kingdoms and Common-wealths and to do the greatest business upon Earth Two things do commend the object of this knowledge 1. It is conversant about the most high and excellent things 2. The most necessary and useful things 1. Things of so high a nature as to know God who is the cause of all things and Jesus Christ who is the restorer of all things and the Spirit who cherisheth and preserveth all things especially to know his heavenly operations and the nature and acting of his several Graces Ier. 9. 24. Let him that glorieth glory in this that he knoweth me saith the Lord. There is the excellency of a man to know God to conceive aright of his Nature Attributes and Works so as to Love Trust Reverence and Serve him Alas all other knowledge is a poor low thing to this God hath written a book to us of himself as Caesar wrote his own Commentaries and by Histories and Prophesies hath set forth himself to us to be the Creatures Creator Preserver Deliverer and Glorifier This is the Knowledge we should seek after common Craft teach us how to get bread but this book teacheth us how to get the Kingdom of heaven to get the bread of Life the meat that perisheth not Law preserveth the Estates and Testaments of Men but this the Testament of God the Charter of our eternal Inheritance Physick cureth the Diseases of the Body this afflicted Minds and distempered Hearts Natural Philosophy raiseth up men to the contemplation of Nature this of the Maker of all things and Author of Nature History the Rise and Ruine of Kingdoms States and Cities this the Creation and Consummation of the World Rhetorick to stir the Affection this to inkindle Divine Love Poetry moveth natural delight here Psalms that we may delight in God These are the only true and sublime things as Light is pleasant to the Eye so is Knowledge to the Mind but where have you the knowledge of such high things what are the mysteries of Nature to the mysteries of Godliness to know the Almighty living God and to behold his Wisdom Goodness and Power in all his Works surely this is a sweet and pleasant thing to a gracious soul but especially to know him in Christ to know the Mistery of the Incarnation Person Natures and Mediation of Christ. 1 Tim. 3. 16. Great is the mistery of Godliness This is a mistery without Controversie great to know the Law and Covenant of God Deut. 4. 6. This is your wisdom and understanding in the sight of the nations who shall hear these statutes And the sanctifying work of the Holy-Ghost by which we are wrought and prepared for everlasting Life 2. So necessary and useful to know the way of Salvation the Disease and Remedy of our Souls our Danger and the Cure our Work and our Wages the business of Life and our End what is to be believed and practiced what we are to enjoy and do these are the things which concern us all other knowledge is but curious and speculative and hath more of pleasure than of Profit To know our own Affairs our greatest and most necessary Affairs these are the things we should busie our selves about ãâã ãâã ãâã ãâã ãâã One thing is necessary Luk. 10. 42. Other things we may well spare Now what is necessary but to know our Misery that we may prevent it our Remedy that we may look after it in time our Work and Business that we may perform it our End that we intend it and be incouraged by it What course we must take that we may be everlastingly happy Well then if God will shew us what is good Mich. 6. 8. and teach us what is good that we may know whither we are a going and which way we must go if he will give us Counsel in our reins to choose him for our portion Psal. 16. 5. We ought to bless his name So the 11th Verse Thou wilt shew me the path of Life though ignorant of other things we are
and are inclin'd to believe but when these truths soak into the heart to frame it to the obedience of his will When the Lord had spoken of practical obedience Was not this to know me saith the Lord Jer. 22. 16. And this is to believe So for Love Deut. 6. 5. Thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy might Every faculty must express Love to God Many will be content to give God a part God hath their Consciences but the world their affections Their heart is divided and the evidence of it is plainly this In their troubles and extremities they will seek after God but this is not their constant work and delight We are welcome to God when we are compelled to come into his presence God will not say as men you come in your necessity But we must then be sincere in our addresses and rest in him as our portion and all-sufficient good 2. For intention of Degrees To seek God with the whole heart it is to seek him with the highest elevation of our hearts The whole heart must be carried out to God and to other things for Gods sake As Harbingers when they go to take up room for a Prince they take up the whole house none else must have place there so God he will have the whole heart Again it may be considered as to the exaction of the Law and as a Rule of the Gospel 1. As an exaction of the Law and so Christ urged it to the young man that was of a Pharisaical institution to abate his pride and confidence Mat. 22. 37. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind Certainly these words there have a legal importance and signification for in another Evangelist Luk. 10. 28. it is added do and live which is the tenor of the Law And Christs intent was to abate the Pharisees pride by propounding the rigor of the first Covenant The Law requireth compleat love without the least defect according to the terms of it a grane wanting would make the whole unacceptable As a hard Landlord when all the rent is not brought to the full he accepteth none It is good to consider it under this sense that we may seek God in Christ to quicken us that we may value our deliverance by him from this burden which neither we nor our fathers were able to bear a stragling thought a wandring glance the least out-running of the heart had render'd us accursed for ever 2. It may be considered as a Rule of the Gospel which requireth our utmost endeavors our bewailing infirmities and defects but accepts of sincerity There will be a double principle in us to the last but there should not be a double heart So that this expression of seeking the Lord with the whole heart is reconcilable enough with the weaknesses of the present state For instance 1 King 14. 8. My servant David who kept my Commandments and who followed me with all his heart and did that only which was right in mine eyes David had many failings and some that left an indelible brand upon him in the matter of Uriah yet because of his sincerity and habitual purpose God saith He hath kept all my Commandments So in Iosiah 2 King 23. 25. Like to him there was no King before him that turned to the Lord with all his heart with all his soul and with all his might Yet he also had his imperfections against the warning of the Lord he goes out with a wicked King and dies in Battel So Asa 2 Chron. 15. 17. The high places were not taken away it was a failing in that holy King yet 't is said the heart of Asa was perfect all his days Well then when the whole heart is engaged in this work when we do not only study to know God but make it our work to enjoy him to rest in him as our all-sufficient portion though there will be many defects yet then are we said to seek him with the whole heart Secondly The reasons why God will be sought with the whole heart are 1. He that gives but part to God doth indeed give nothing The Devil keeps an interest as long as one lust remains unmortified and one corner of the soul is kept for him As Pharaoh stood hucking he would fain have some pawn of their return either leave your children behind no no they must go and see the Sacrifices and be trained up in the way of the Lord then he would have their flocks and herds left behind he knew that would draw their hearts back again So Satan must have either this lust or that he knows by keeping part all will fall to his share in the end A bird that is tyed in a string seems to have more liberty than a bird in a Cage it flutters up and down though it be held fast so many seem to flutter up and down and do many things as Herod but his Herodias drew him back again into the Fowlers net Thus because of a sinners danger 2. Because of Gods right By Creation he made the whole therefore requires the whole the Father of spirits must have the whole spirit We were not mangled in our Creation God that made the whole must have the whole He preserves the whole Christ hath bought the whole 1 Cor. 6. 20. Glorifie God in your body and in your spirit which are Gods And God promiseth to glorifie the whole Christians it would be uncomfortable to us if God should only take a part to Heaven All that you have is to be glorified in the day of Christ all that you are and have must be given to him whole spirit soul and body Let us not deprive him of any part Use. Well do we serve God and seek after God with the whole heart The natural mother had rather part with the whole than to see the child divided 1 King 3. 26. God had rather part with the whole than take a piece Either he will have the whole of your love or leave the whole to Satan The Lord complains Hos. 10. 2. Their heart is divided Men have some affections for God many times but they have affections for their lusts too the world hath a great share and portion of their heart Q. But when in a Gospel-sense may we be said to seek God with the whole heart Take it in these short Propositions 1. When the setled purpose of our souls is to cleave to God to love and serve him with an intire obedience both in the inward and outward man when this is the full determination and consent of our hearts 2. When we do what we can by all good means to maintain this purpose for otherwise 't is but a fruit of conviction a free-will pang Act. 24. 16. Herein do I exercise my self to have always a conscience void of offence towards God and towards all
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 ãâã ãâã ãâã ãâã ãâã 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
of neither have entred into the heart of man to conceive Therefore the word hath a notable instrumentality that way 3. The Doctrine of the Scripture holds out the remedy and means of cleansing Christs blood which is not only an argument or motive to move us to it So it is urged 1 Pet. 1. 18. Whom having not seen ye love in whom though now ye see him not yet believing ye rejoice with joy unspeakable c. It presseth holiness upon this argument why God hath been at great cost to bring it about therefore we must not content our selves with some smooth morality which might have been whether Christ had been yea or no. Again the word propounds it as a purchase whereby grace is procured for us so it is said 1 Ioh. 1. 7. He hath purchased the spirit to bless us and turn us from our sins And it exciteth faith to apply and improve this remedy and so conveyeth the power of God into the soul Act. 15. 9. Purifying their hearts by faith 2. The manner how the word is applied and made use of If he take heed thereunto according to thy word This implieth a studying of the word and the tendency and importance of it which is necessary if the young man would have benefit by it David calleth the statutes of God the men of his counsel Young men that are taken with other books if they neglect the word of God that book that should do the cure upon the heart and mind they are with all their knowledg miserable Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night If men would grow wise to Salvation and get any skill in the practice of godliness they must be much in this blessed book of God which is given us for direction 1 Ioh. 2. 14. I have written unto you young men because ye are strong and the word of God abideth in you and ye have overcome the wicked one It is not a slight acquaintance with the word that will make a young man so successful as to defeat the temptations of Satan and be too hard for his own lust it is not a little notional irradiation but to have the word dwell in you and abide in you richly The way to destroy ill weeds is to plant good herbs that are contrary We suck in carnal principles with our milk and therefore we are said to speak lies from the womb A kind of a riddle before we are able to speak we speak lyes namely as we are prone to error and all manner of carnal fancies by the natural temper and frame of our hearts Isa. 58. 2. And therefore from our very tender and Infant-age we should be acquainted with the word of God 2 Tim. 3. 15. And that from a child thou hast known the holy Scriptures It may be children by reading the word get nothing but a little memorative knowledg but yet it is good to plant the field of the memory in time they will soak into the judgment and conscience and thence into the heart and affections 2. It implieth a care and watchfulness over our hearts and ways that our will and actions be conformed to the word This must be the young mans daily prayer and care that there be a conformity between his will and the word that he may be a walking Bible Christs living Epistle copy out the word in his life that the truths of it may appear plainly in his conversation All that I have said issueth it self into three Points 1. That the great Duty of Youth assoon as they come to the full use of reason is to enquire and study how they may cleanse their hearts and ways from sin 2. That the Word of God is the only rule sufficient and effectual to accomplish this work 3. If we would have this efficacy there is required much care and watchfulness that we come to the direction of the Word in every tittle not a loose and unattentive reflection upon the Word careless inconsiderateness but a taking heed thereunto Now why in youth and as soon as we come to the use of reason we should mind the work of cleansing our way 1. Consider how reasonable this is It is fit that God should have our first and our best It is fit he should have our first because he minded us before we were born His love to us is an eternal and an everlasting love and shall we put off God to old age shall we thrust him into a corner Surely God that loved us so early it is but reason he should have our first and also our best for we have all from him Under the Law the first-fruits was Gods to shew the first and best was his portion All the Sacrifices that were offered to him they were in their strength and young Levit. 2. 14. And if thou offer a meat-offering of thy first-fruits unto the Lord thou shalt offer for the meat-offering of thy first-fruits green ears of corn dried by the fire even corn beaten out of full ears God would not stay till ripened God will not be long kept out of his portion Youth it is our best time Mal. 1. 13. when they brought a weak and sickly offering should I accept this of your hand saith the Lord The health strength quickness of spirit and vigour is in youth Shall our health and strength be for the Devils use and shall we put off God with the dregs of time Shall Satan feast upon the flower of our youth and fresh time and God only have the scraps and fragments of the Devils Table When wit is dulled the ears heavy the body weak and affections are spent is this a fit present for God 2. Consider the necessity of it 1. Because of the heat of youth the passions and lusts are very strong 2 Tim. 2. 22. Fly also youthful lusts Men are most incident in that age to pride and self-conceit to strong affections inordinate and excessive love of liberty 1 Tim. 3. 6. Not a Novice lest being lifted up with pride he fall into the condemnation of the Devil A man may make tame fierce creatures Lyons and Tygers and the fury of youth needs to be tempered and bridled by the word It is much for the glory of Grace that this heat and violence is broken when the subject is least of all disposed and prepared 2. Because none are tempted so much as they Children cannot be serviceable to the Devil and old men are spent and have chosen their way but youths who have a sharpness of understanding and the stoutest and most stirring spirits the Devil loveth to make use of such 1 Joh. 2. 13. I write unto you young men because ye have overcome the wicked one They are most assaulted but it is for the honour of grace when they overcome when their fervency and strength is employed not in satisfying lusts but in the service of God and fighting against Satan Therefore
favour that often resort to him carry on a constant communion with him those that are waiting for his power and presence in his Ordinances these are the men God will own We are not fit to receive so great a blessing as Gods favour if we will not look after it with diligence 2dly Observe Those that would seek God aright must seek him with their whole heart But how is that Besides what hath already been spoken of it in the Second Use it noteth three things 1. Sincerity of aims 2. Integrity of parts 3. Uniformity of endeavours 1. Sincerity of aims Many pretend to seek God but indeed they do but seek themselves As those that followed Christ for the loaves that take up Religion upon base and carnal respects Ioh. 6. 26. Verily I say unto you Ye seek me not because ye saw the miracles but because ye did eat of the loaves and were filled There was much outward diligence but a false heart lurking under it their belly drove them to him Of all by-ends this is the worst and basest Vix diligitur Iesus propter Iesum Jesus Christ is scarce loved for Jesus sake Yet further those that prayed to God for corn wine and oyl and did not seek his favour and grace in the first place see what the Lord saith of them Hos. 7. 14. They have not cried unto me with their heart when they howled upon their beds They did seek God but yet it is counted howling They only minded the supply of outward wants and made prayer meerly to be an act of carnal self-love and then it is but howling such a noise as a dog or a beast would make when he wants his food Christians no doubt they were instant there was a world of earnestness they were affected when the stroke was upon them and seriously desired to get rid of it But they have not cried to me with their whole heart it was but such a sense of pain and want as the beasts have If there be any thing sought from God more than God or not for God we do not seek him with the whole heart but only for other uses 2. It notes integrity of parts We read in Scripture of loving God not only with the heart but with the whole heart and of believing not only with the heart Rom. 10. 10. but of believing with the whole heart Act. 8. 37. Because seeking of God is but a Metaphorical term by which Faith is exprest therefore let us see what it is to believe with the whole heart The Doctrine of the Gospel is not only true to work upon the understanding but it is good so as to move and draw the will 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation c. Not only a faithful saying that is a true Doctrine That Iesus Christ came into the world to save sinners but it 's worthy of all acceptation it 's an excellent Doctrine to ravish the will Now observe what a great deal of difference there is between men in believing Some that hear the Gospel and have only a literal knowledg of it so as to be able to talk of it so as to understand the words and syllables to know what it means they may have some clearness of understanding this way but there is not a sound assent There are others affected so with the Gospel as by the common influence of the Spirit they may assent to the truths delivered concerning God and Christ and Salvation by him yet do not give it entertainment in their hearts these may be said to seek God but not with the whole heart A speculative naked and cold assent they may have but that is not enough It 's not enough to see food that is wholesom but you must eat it nor is it enough to understand the Gospel and believe that it is true but we must embrace it it must be accepted else we do not believe with the whole heart The word is propounded to man as true now the truth made known may cause a speculative assent this may draw profession after it and this we call Historical Faith because we are no more affected with the Gospel than with an ordinary History which we read and believe The word is propounded again as good to move and excite the will Now there 's a twofold good the good of happiness and the good of holiness The good of happiness that which is profitable and sweet Then there 's the good of holiness Now there are many that look upon the Gospel as good and profitable because it offereth pardon and eternal life such comfort to the Conscience and such good to our whole souls We may be affected with it as a good Doctrine Naturally man hath not only a sense of Religion but he hath a hunger after Immortality and everlasting blessedness Therefore since the Gospel doth so clearly promote happiness it may be greedily catched hold of by those whose hearts are affected while they look upon it under these notions and they may be so far affected that they may for a while not only profess it out of danger but when some danger doth arise they may defend their opinions with some care yet this is not with all the heart why assoon as any great danger doth arise out of which there is no escape as Gibbets Fires Racks Ignominy and utter loss assoon as persecution arose saith Christ all this ardor and heat of spirit which they did formerly seem to have comes to nothing What 's the reason it vanisheth because they receive the Gospel rather upon those notions of interest and profit than of duty and holiness And the impression of the profitableness of the Gospel as a Doctrine of happiness was not so deeply rooted in them not so durable that the hope of the future good would be prevalent over the fear of present evil and danger There may be some desires of heaven in a carnal breast but they are easily blotted out by worldly temptations but the true desires of holiness are lasting and will prevail over our lusts 3. Believing with all the heart implies uniformity of endeavours Oftentimes the soul may be strongly moved and affected for the present and carried out to the Gospel under the notion of holiness but it is but the lighter part of the soul that is so moved not the whole heart therefore it is not durable The people meant as they spake when they were willing to come under the obedience of the Word God gives them that testimony The people have well said but O that there were such a heart in them Deut. 5. 28 29. They may receive it and may seem affected with it and have a sense of reformation but saith the Evangelist Luk. 8. 14. it brings no fruit to perfection It was not so deeply rooted as to prevail strongly over their carnal distempers And therefore here comes in another sort of men that are affected with the word as a holy
spiritual light else they shall have no favour and relish Can sense which is the light of Beasts trace the workings or the flights of Reason Can you see a Soul or an Angel by the light of a candle there is no proportion between them So can a natural man receive the things of the Spirit he receives them not why because spiritual things must be spiritually discerned 2. There is not only blindness but obstinacy and prejudice When we come to judg by sense and reason the whole business of Christianity seems to be a foolish thing to a carnal heart To give up our selves to God and all our Interest and to wait upon the reversion of a happiness in another world which is doubtful whether there will be any such thing or no is a folly to him To deny present lusts and interests to be much in prayer and be often in communion with God is esteemed a like folly When the Apostle came to preach the Gospel to the Wits at Athens they scoffed at him they entertained his Doctrine as fire is entertained in wet wood with hissing and scorn To do all and suffer all and that upon the account of a happiness to come to a carnal heart this is but a fancy and a meer imagination 3. As blind and obstinate so we are apt to abuse truth Carnal hearts turn all to a carnal purpose As Spiders assimilate and turn all they suck into their own substance so doth a carnal heart turn all even the Counsels and Comforts of the word to a carnal purpose Or as the Sea whatever comes into it the sweet Rivers and droppings of the clouds turns all into salt water Hos. 14. 9. Who is wise and he shall understand these things prudent and he shall know them but the transgressors shall stumble therein As right excellent and as notable as the doctrines of the word are yet a carnal heart finds matter in them to stumble at he picks that which is an occasion of ruine and eternal perdition from the Scripture therefore the Apostle saith Eph. 4. 21. If ye have learned of him as the truth is in Iesus We are never right and truth never works as to regeneration but it 's only fuel for our lusts until we have learned it as it is in Jesus Carnal men undo themselves by their own apprehensions of the truths of God Luther calls some Promises bloody Promises because of the mistakes of carnal men by their perverse application Therefore that we may maintain an awe of God in our soul we need to be taught of God 4. We are apt to abuse our knowledg Saving-knowledg makes us more humble but carnal knowledg more proud Where it is in gift rather than in grace there men are puft up The more we know God or our selves by a divine light the more humble we shall be Jer. 31. 18 19. When I was instructed I smote upon my thigh I was ashamed even confounded because I did bear the reproach of my youth The more light we have from God the more we look into a vile heart When Adam's eyes were opened he runs into the bushes he was ashamed So when God opens the eyes and teacheth a Christian this makes him more humble 5. There needs Gods teaching because we are so apt to forsake when we have known the things of God Psal. 119. 21. The proud do err from thy commandments What 's the reason David was so stedfast in the truth he did not take it up from the teachings of man but from the teachings of God When a man leads us into any truth another man may lead us out again But now when God hath taught us and imprest a truth upon the heart then it is durable What 's the reason believers are not as fickle as others and not led away by the impure Gnosticks and like those Libertines now among us 1 Joh. 2. 20. Ye have an unction from the holy One and ye know all things They had an unction which came down from Jesus Christ upon their hearts and then a man is not led away by every fancy but begins to grow stable in spirit 6. We cannot tell how to master our Corruptions nor restore reason to its Dominion again 'T is not enough to bring light into the soul but we must have power and efficacy or true conversion will not follow Man's reason was to govern his actions Now all literal instruction is weak like a March-Sun which draweth up the vapours but cannot scatter them it can discover sins but cannot quell them Rom. 7. 19. When the commandment came sin revived and I died He could not tell how to bridle his lusts he found them more outrageous The good that I would do I do not and the evil which I would not that I do Thirdly The Benefit and Utility of Gods teaching When God teacheth truth cometh upon us with more conviction and demonstration 1 Cor. 2. 6. and so hath a greater awe and soveraignty Those that have made any trial can judg between being taught of God and men Those that are taught of men the charms of Rhetorick may sometimes stir up some loose affection but it doth soon vanish and wear away again but the work of God makes deep impression upon the soul and truths are then more affective Man's knowledg is sapless dry and unsavoury 2 Pet. 1. 8. For if these things be in you and abound they make you that ye shall neither be barren nor unfruitful in the knowledg of our Lord Iesus Christ. There may be an empty belief and a naked and unactive apprehension of Christ which stirs up no affection but the light which comes from God enters upon the heart Prov. 2. 10. it affects the whole soul. It doth not only stay in the fancy float in the brain but affect the heart And then it is renewing Man's light may make us more learned but God's light more holy We are changed by beholding the glory of God into the same Image 2 Cor. 3. 18. SERMON XIV PSAL. CXIX 13. With my lips have I declared all the judgments of thy mouth FOR the coherence of these words you may refer them either to the 11th or 12th Verse If to the 11th Verse there he speaks of hiding the word in his heart and now it breaks out in his tongue First it must be in the heart and next in the tongue First in the heart It is but hypocrisie to be speaking and talking of good things when we have not been refreshed and warmed by them our selves Christianity is not a Religion to talk of but to live by There are many rotten-hearted hypocrites that are all talkers like the Moon dark in themselves whatever light they give out to others or like Negroes that dig in rich Mines and bring up gold for others when themselves are poor The power of grace in the heart is a good foundation for grace in the lips This is the method and order wherein David expresseth it I
to meet together and after they had read the Word of God every one did acquaint one another with his weaknesses with his temptations and mutually asked counsel and comforted one another out of the Word of God and after this they concluded all with prayer and so every man went to his home These examples did we observe them they would be most useful to us we might drive on a trade to Heaven and be of very great profit in the spiritual life if the gifts of private Christians were managed without pride vain glory and without despising of the weak it would be of exceeding honour to God use and comfort to the Saints SERMON XV. PSAL. CXIX 14. I have rejoyced in the way of thy Commandments as much as in all riches THESE words may respect the 12th Verse as another argument wherewith to back his request Teach me thy statutes for I have rejoyced in the way of thy commandments as much as in all riches Many are for worldly wealth but I have other desires Lord teach me how to understand and keep thy statutes and this will be a greater benefit than any worldly possession whatsoever Or you may refer them to the 13th verse as a reason of his practice every man will be speaking of that wherewith he is delighted Lord thy testimonies are my rejoycing therefore I have and will be speaking of them upon all occasions Or this may be the fruit of what was mentioned before Those that are exercised about the word the study and practice of it and conference about it have a sweet sense of the goodness of it in their own souls so as they delight and rejoyce in it above all things and if we have not felt this effect it is because we are strangers to the word In the words there is 1. A Delight asserted 2. The object of it in the way of thy testimonies 3. The degree of it as much as in all riches By way of Explication The testimonies of God are his word for it testifieth of his will Now the Prophet saith not only I have rejoyced in thy testimonies but in the way of thy testimonies Way is one of the words by which the Law is expressed Gods Laws are ways that lead us to God and so it may be taken here The way which thy testimonies point out and call me unto or else his own practice as a mans course is called his way his delight was not in speculation or talk but in obedience and practice In the way of thy testimonies The degree as much as in all riches as much not to shew the equality of these things as if we should have the same affection for the World as for the Word of God but as much because we have no higher comparison This is that Worldlings dote upon and delight in now as much as they rejoyce in worldly possessions so much do I rejoyce in the way of thy Testimonies For I suppose David doth not compare his own delight in the word with his own delight in wealth but his own choice and delight with the delight and choice of others If he had spoken of himself both in the one respect and in the other the expression was very high David that was called to a Crown and in a capacity of enjoying much in the world Gold Silver Lands Goods largeness of Territory and a compound of all that which all men joyntly and every man severally doth possess yet was more pleased in the holiness of Gods ways than in all the world For what shall it profit a man to gain the whole world and lose his own soul Mat. 15. 26. Doct. A gracious heart finds more true joy in the way of Gods word than in all worldly things whatsoever To explain this consider 1. What this delight is 2. How a gracious heart finds more delight in the word of God than in all worldly things 3. The reasons why they do so I. What this delight is I shall give you several distinctions 1. There is a sweetness in the study of Gods word or when we give up our selves to attain the knowledg of it The very speculation and study produces a delightful tast for three Reason 1. Truth is the good of the understanding therefore when the faculty is suited with a fit object this correspondence causeth a rejoycing and delectation Prov. 24. 14. My son eat thou honey because it is good and the honey-comb because it is sweet to thy tast so shall the knowledg of wisdom be to thy soul when thou hast found it Every truth if it be but a Natural or Philosophical Verity when we come to consider and see it with our own eyes and have found it out by search and do not repeat it by rote only breedeth a delight Pleasure is applicatio convenientis convenienti so it is true in Theological truths we are the more affected with them the more they are represented with evidence to the soul. 2. Scriptural truths are more sublime than other truths and do ennoble Reason with the knowledg of them Deut. 4. 6. Surely this great Nation is a wise and an understanding people Such doctrines as we meet with in the word of God concerning Angels and the Souls of men the Creation and Government of all things the Redemption of men must needs affect the heart and breed a joy in the view and contemplation of them 3. Because these truths are suitable to our necessities To every man that hath a conscience it cannot but be very pleasing to hear of a way how he may come to the pardon of sins and sound peace of conscience solid perfection and eternal glory Man is naturally under fears of death Rom. 1. 32. and would be glad of a pardon weak and unable to find out or attain to moral perfection would be glad of an exact rule and groapeth and feeleth about for an everlasting happiness Acts 17. 27. So far as any thing is found to this purpose in the writings of men they have a marvellous force and influence upon us Any beam of this truth scattered in Plato or Socrates of mans Reconciliation with a holy and just God there is nothing in their writings the then World was under perplexity But yet of Moral Perfection and an Eternal state of Blessedness there were some glimmerings Now when these are represented to the understanding with such evidence and satisfaction as they are in the Scriptures where you have the only sufficient direction to true Happiness no wonder if they are greedily catched at Now this delight though good I speak not of because it may be in Temporaries who have a tast of the good word to invite them to seek for more Heb. 6. 4. and is a fruit of common illumination The stony ground received the word with joy Luke 8. 13. and though it may affect the heart yet if not above all riches it doth not prevail over carnal affections 2. There is a sweetness found in the way
aetatis partem perdunt vacando intending their Sabbath time This is the sense of Nature to think all lost that is bestowed upon God Flesh and blood cryeth out What need this waste they cannot spare time from their Callings they have Families to maintain Oh let me tell you by serving God you drive on two cares at once Worldly Interests are cast in to the way of Religion and though not designed and intended by us these things are added to us For comforts and manifestations of God we have them many times in our recess and the privacy of our retirements in a more plentiful manner than elsewhere The Spouse inviteth the Bridegroom Cant. 7. 11. Come my beloved let us go forth into the field Upon which Bernard O sancta anima fuge publicum fuge an nescis te verecundum habere sponsum qui nequaquam tibi velit indulgere praesentiam suam coram aliis We have most experiences of God when we are alone with him and sequestred from all distractions of company and business solacing our selves with God Exod. 3. 1. Moses drove the sheep to the backside of the Wilderness and came to the Mount of God he goeth aside from the other shepherds that he might converse with the great Shepherd and Bishop of our souls and there he seeth the vision of the fiery bush Usually God cometh to us in our deep meditation when the soul is most elevated and fittest to entertain the comforts of his presence then we have sensible experience of God The standing spiritual benefits of Meditation are many It imprints and fastens a truth upon the mind and memory deliberate thoughts stick with us as a Lesson we have conned is not easily forgotten Civet long kept in a Box the scent remaineth when the Civet is taken out Sermons meditated on are remembred by us long after they are delivered It sets the heart a work The greatest matters will not work upon him that doth not think of them Tell them of sin and God and Christ and Heaven and Hell and they stir them not because they do not take these truths into their deep thoughts or if they be stirred a little it is but a fit while the Truth is held in the view of Conscience We had need inculcate things if we would have them to affect us The Steel must beat again and again upon the Flint if we would have the sparks flye out so must the understanding bear hard upon the will to get out any affection and respect to the ways of God It sheweth the beauty of Truths When we look upon them in transâ⦠we do not see half that is in them but upon a deliberate view it more appeareth As there is a secret grace in some that is not discerned but by much converse and narrow inspection It helpeth to prevent vain thoughts The mind of man is restless and cannot lye idle therefore it is good to imploy it with good thoughts and set it a work on holy things for then there will be no time and heart for vanity the mind being prepossessed and seasoned already but when the heart is left to run loose vanity encreaseth upon us Oh Christians Meditation is all it is the Mother and Nurse of knowledg and godliness the great instrument in all the offices of Grace We resemble the Purity and Simplicity of God most in the holiness of our thoughts Without Meditation we do but talk one after another like Parrots and take up things by meer hearsay and repeat them by rote without affection and life or discerning the worth and excellency of what we speak It is Meditation that maketh Truths always ready and present with us Prov. 6. 21 22. Bind them continually upon thy heart when thou goest it shall lead thee when thou wakest it shall talk with thee But I forbear 2. Whereby the mind is applied to serious and solemn consideration I add this to distinguish it from occasional Meditation and those good thoughts that accidentally rush into our mind and to note the care and attention of soul that we should use in such an exercise It is musing makes the fire burn glances or transient thoughts or running over a Truth in haste is not Meditation but a serious attention of mind It is not to take a snatch and away but to make a meal of Truth and to work it into our hearts Alas a slight thought that is like a flash of lightning gone as soon as come doth nothing Constant thoughts are operative and a Truth the longer it is held in the view of conscience the more powerful it is Deut. 32. 46. Set your hearts to all the words which I testifie among you this day A sudden thought may be none of ours it may be unwelcome and find no entertainment with us but set your hearts to it Luk. 9. 44. Let these things sink down into your hearts let them go to the quick Prov. 18. 1. Through desire a man having separated himself intermedleth in all wisdom Then is a man fit for these pure and holy thoughts for intermedling in all wise and divine matters when he hath divorced himself from other cares and is able to keep his understanding under a prudent confinement 3. Of the Truths which we understand and believe In Meditation we suppose the object understood for it is the work of study to search it out of Meditation to enforce and apply it and we suppose it believed and granted to be a Truth The work now is to improve our assent that it may have an answerable force and efficacy upon the soul. 4. It follows in the description For practical uses and purposes Meditation is not to store the head with notions but to better the heart We meditate of God that we may love him and fear him of sin that we may abhor it of hell that we may avoid it of heaven that we may pursue it Still the end is practical to quicken us to greater diligence and care in the heavenly life USE 1. To reprove those that are seldom in this work Worldly cares and sloath and ease divert us if we had an heart we would have time and leasure The clean beasts did chew the cud We should go over and over and over again the Truths of God in our thoughts But alas 1. Either men muse on trifles all the day their minds are full of chaff and vanity Oh! hast thou thoughts for other things and hast thou no thoughts for Gods precepts Hast thou not a God and a Christ to think of And is not salvation by him and everlasting glory worthy of your choicest thoughts You have thoughts enough and to spare for other things for base things for very toys and why not for God and the word of God why not for Christ and that everlasting Redemption he hath accomplished for us If a man would throw his meat and drink down the Kennel rather than give to him that asketh him the world would cry shame
are some that a man had need teach them as he teacheth little children letter after letter and line after line little good done 2. In others there is a Grammatical knowledg but not a spiritual a repeating things by rote a talking of all that a Christian enjoyeth 3. Besides the Grammatical knowledg there is a Dogmatical knowledg when the truths of the word are not only understood but begin to settle into an opinion that we bustle for in the world An opinionative receiving of the truth is different from a saving receiving of the truth Many are Orthodox or have so much judgment and knowledg as to hold the Truth strictly but the heart is not possessed with the life and power of it Those are intended in Rom. 2. 20. An instructer of the foolish a teacher of babes which have the form of knowledg and of the truth in the law And such are described 2 Tim. 3. 8. Having a form of godliness but denying the power thereof It is not to be imagined that this is always in design though many times carnal men swim with the stream and take up with the opinions that are currant in their age but also out of conviction of judgment there is somewhat of conscience in it A sound judgment is a different thing from a sound heart The truths of God have great evidence with them and therefore a rational man being helped with some common work of the Spirit may close with them though they have no experience of the power and prevailing influence of them 4. Besides this Dogmatical knowledg by which we see round about the compass of Truths revealed in the word there is a gracious illumination when men are taught so as drawn to God Iohn 6. 44 45. and they do so understand Christs Doctrine as to apply and make a right use of it such a knowledg as is called not only sight but taste 1 Pet. 2. 3. If so be ye have tasted that the Lord is gracious and a feeling of what we understand Phil. 1. 9. And this I pray that your love may abound more and more in knowledg and in all judgment This sense and experimental knowledg is that which the Saints seek after 2. The Uses of this spiritual illumination And 1. To give us a clear sight of the Truths of God 2. An applicative sight 3. An affective sight 4. A transforming sight 5. Such a sense of the Truth as is prevalent over lusts and interests 1. A clear sight of the Truths of God Others have but an hear-say-knowledg gathered out of Books and Sermons and the common report which is made of Christ but he that is divinely enlightned drinks of the Fountain and so his draught is more fresh and sweet they do not talk of things by rote after others but it is written upon their hearts Heb. 8. 10. I will put my laws into their mind and write them in their hearts and so groweth more intimate and satisfactory and moving upon them 2. An Applicative sight not only knowledg but prudence Prov. 8. 12. I Wisdom dwell with Prudence Wisdom is the knowledg of Principles Prudence is an ability to apply them to our comfort and use that we may know it for our good Iob 5. 28. Many are right in generals but the Spirit doth not only reveal the Truths of the Gospel but applieth those Truths to awaken the conscience that was asleep in sin Many men that are unrenewed may be stored with general truths concerning the misery of man redemption by Christ the priviledges of a Christian but they do not reflect the light of these truths upon themselves so as to consider their own case and so it serveth rather for matter of opinion and discourse than for life and conversation it is not directive 3. An Affective sight Prov. 2. 10. When wisdom entreth upon thy heart which is the seat of affections it stirs up in the soul answerable motions to every truth Whereas when truths rest in empty barren notions without feeling and an answerable touch upon the heart the knowledg of them is like a Winters Sun that shineth but warmeth not the misery of man is not affective and Doctrines of Redemption by Christ are apprehended without any joy and relish 4. A Transforming sight 2 Cor. 3. 18. We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. It is a Light that is both Directive and Persuasive A man may hear the Gospel ãâã ãâã ãâã ãâã ãâã when it is only known as a rule not as a means to convey the Spirit whereas a believer hears the Law ãâã ãâã ãâã ãâã ãâã The Apostle preferreth the Gospel above the Law in the forementioned place for comfortableness perspicuity efficacy c. 5. It is a Light that prevaileth over our lusts and interests such a Light as hath fire in it to destroy lusts 1 John 2. 3 4. He that saith I know him and doth not keep his commandments is a lyar A true knowledg and sight of God is able to bridle lusts and purifie the conscience Therefore it is said He that doth evil hath not seen God Eph. 3. 11. hath not a true sight whatever speculations he may have about the nature of God Other light doth not check and controul vicious desires Reason is not restored to its dominion Rom. 1. 18. the reputed wise men of the world held the truth in unrighteousness Truth may talk its fill but can do nothing as a man that is bound hand and foot may rave and evaporate his passions but cannot relieve himself from the oppressor or the force that he is under II. Reasons that shew the necessity of this work 1. Spiritual blindness is natural to us as that man that was blind from his birth Iohn 9. 1. We are not all born blind in body but all in mind By tasting the tree of knowledg all Adam's sons have lost their knowledg Satan hath brought a greater shame upon us than Nahash the Ammonite would have brought upon the men of Iabesh Gilead in putting out their right eyes The eye of the soul is put out so as we cannot see the light that shineth in the word By the Fall we lost the true and perfect light of Reason but retain the pride of Reason It is no small part of our blindness that we cannot endure to hear of it Rev. 3. 17. Thou sayest I am rich and encreased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Man desireth to be thought sinful rather than weak and will sooner own a wickedness in Morals than a weakness in Intellectuals Men are dishonest out of choice and therefore think there is more of liberty and bravery in it but to be simple argueth imperfection Job 11. 12. Vain man would be accounted wise though man be born like a
what we see not to be as a Rock in the midst of a storm dying yet we live as poor yet making many rich 2 Cor. 8. 9 10. All the operations of the Spirit are wonderful 1 Pet. 1. 8. Ioy unspeakable and full of glory Phil. 4. 7. Peace that passeth all understanding Rom. 8. 26. Groans that cannot be uttered 2. What Divine illumination contributeth to the sight of these wonders 1. It revealeth the truth of them which otherwise is incomprehensible to the flesh Matth. 16. 17. Flesh and blood hath not revealed it unto thee but my Father which is in heaven Without this no certain knowledg of Christs Person and Office 2. It more intimately acquainteth us with them Matth. 13. 11. To you it is given to know the mysteries of the kingdom of God to others it is not given All Gods works are full of wonder yet blind men cannot see them though the Sun shineth never so clearly A beautiful room into which there is but a crevise when we lay our eye close to it we see it USE 1. From hence we may learn That it is one degree of profit to see so much in the word of God as to admire it either at the mysteries of godliness or ungodliness which the word discovereth ãâã ãâã ãâã ãâã ãâã They that are most enlightned have most cause to wonder for then they find Truths which exceed all common reason such as do not come into the minds of others or if they do they seem incredible USE 2. Is to encourage us to study the word the wonders of Gods works are many but the wonders of his word greater Quot articuli tot miracula the Papists say of Aquinas Sums But more truly may it be said of the word of God All the doctrines of the word are a continued mystery After man was fallen it came not into the head of any creature how to satisfie Justice to make up the breath On the folly of them that despise the word as curious Wits and Worldlings do as if it were a mean knowledg in comparison of what may be acquired from Aristotle and Plato or the Politicians of the world If there be in it some rudiments something common with other Writings yet there are greater things than these the deepthings of God 1 Cor 2. 11. never such a revelation made to the world And worldly men that despise this study of the word they despise that which Angels wonder at Eph. 3. 10. and desire to pry into 1 Pet. 1. 13. and make great matters of trifles The Sun of Righteousness is not he worth the beholding USE 3. Let us cease wondering at worldly things great Places Honours heaps of wealth fair Buildings as the Disciples Mark 13. 1. Master see what manner of stones and buildings are here 'T is said of Christ Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily fulness of the Godheaâ⦠Oh wonderful The people wondred at that mass of money provided by David to build God an House 1 Chron. 29. 7 8. Oh! but the unsearchable riches of Grace the rare plot of mans Redemption ãâã ãâã ãâã ãâã ãâã how wonderful All in and about Christ is rare His name is Wonderful all the promises of God are ãâã ãâã ãâã ãâã ãâã exceeding great and precious promises 2 Pet. 1. 4. they transcend mans capacity It condemneth the stupidness of them that are nothing moved or taken with things so great and wonderful great in themselves and should be precious to us SERMON XX. PSAL. CXIX 19. I am a stranger in the earth hide not thy Commandments from me IN the 18. Verse David had begged Divine illumination Open mine eyes c. he doth not desire God to make a plainer Law but to give him a clearer sight That request he backs with three reasons in the following verses 1. His condition in the world I am a stranger in the earth Strangers in aforeign Countrey need guidance and direction 2. His earnest affection to the word ver 20. My soul breaketh for the longing that it hath unto thy judgments at all times David had an earnest longing to be acquainted more with the will of God 3. Gods judgments upon those that contemn the word Thou hast rebuked the proud that are cursed which do err from thy commandments It is dangerous to walk besides the Rule Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men c. God hath owned both Tables he hath punished ungodliness a violation of the first Table and unrighteousness a violation of the second Table Here God hath declared how he will own his Name therefore he begs illumination Now the Text giveth you this first reason his condition in the world Here observe two things 1. A representation of his case I am a stranger upon earth 2. His request to God Hide not thy commandments from me 1. A representation of his case with respect to his quality what he was a stranger and the place where upon earth not in heaven he was familiar there And how a stranger upon earth in point of happiness I do not find here that which satisfieth my soul he had his home his rest elsewhere but not in point of service for he had much work to do Doct. Gods children are strangers upon earth and do so account themselves They live here as others do but they are not at home their hearts are above they do not take up their rest here they are strangers and account themselves to be so when they have most of worldly conveniencies First To open it Sometimes it may be understood in a Literal sense and sometimes in a Moral 1. Sometimes in a literal sense Thus the Patriarchs that had a wandring life and were forced to flit from place to place without any certain abode they confessed themselves to be strangers Iacob saith Gen. 47. 9. Few and evil have the years of my life been 2. Morally also and more generally it is true of the Saints they are strangers In some sense it is true of good and bad We are all travelling into another world and are every day nearer to Eternity As in a ship whether men sleep or wake stand or sit whether they think of it yea or no the voyage still goes onward So whatever we think and whatever we do we hasten towards death In this sense even wicked men may be strangers and pilgrims in condition though not in affection All men in condition will they nill they must into the other world as they yield to the decays of nature and every day they are a step nearer to their long home Heathens have had a sense of this notion saith one of them Ex hac vita discedo tanquam ex hospitio non tanquam ex domo I go out of this life as out of an Inn. Here we are but passengers not inhabitants to dwell But now to be strangers and pilgrims in affection
the request We pray for giving success to such an enterprize why that we may serve God safely God will bring it about another way Fifthly If God do not give us the blessings themselves we ask yet he gives us many experiences by the by in the manner of asking one way or other something comes into the soul by praying to God as those in Psal. 84. their end was to go to Ierusalem but in passing through the valley of Baca they met with a Well by the way So we meet with something by the way some light or some sweet refreshing some new consideration to set us a work in the spiritual life By praying to God unawares unthought of by you there are many principles of faith drawn forth in the view of conscience not noted before some truth or other presented to the heart or some spiritual benefit that comes in with fresh light and power that was never aimed at by us USE 1. If God be so ready to hear his people Let us not throw away our prayers as children shoot away their arrows but let us observe Gods answer what comes in upon every prayer in every address you make to God put the soul in a posture of expectation Psal. 5. 3. I will pray and look up and Psal. 85. 8. I will hear what God the Lord will speak for he will speak peace unto his people See what God speaks when you have been praying and calling upon him It argues a slight formal spirit when you do not observe what comes in upon your addresses To quicken you to this know 1. If you observe not his answer God loseth a great deal of honour and praise for 't is said Psal. 50. 15. Call upon me in time of trouble and I will deliver thee and thou shalt glorifie me Every answer of prayer makes for the glory of God and Col. 4. 2. Continue in prayer and watch in the same with thanksgiving You are not only to see how your hearts are carried out in prayer but watch for God's answer that you may gather matter of praise We should not be so barren in gratulation as usually we are if we were as ready to observe our experiences as to lay forth our necessities 2. You lose many an argument of trust and confidence Answers of Prayer are an argument against Atheism which is so natural to us and inbred in our hearts it perswades us that there is a gracious being Psal. 65. 2. O thou that hearest prayer unto thee shall all flesh come we have called upon him and found that there is a God and against the natural unbelief which doubts of his truth in his Promises Psal. 18. 30. The word of the Lord is a tried word he is a buckler to all those that trust in him Well saith the soul I will build upon it another time there is more than letters and syllables in it there is something that speaks Gods heart so Psal. 116. 2. The Lord hath heard my voice and my supplications because he hath enclined his ear unto me therefore will I call upon him as long as I live Promises shall not lye by as a dead stock I will be pleading them 3. It encreaseth our love to God when we see how mindful he is of us and kind to us in our necessities it is a very taking thing Visits maintain friendship so when God is mindful of us it maintains an intercourse between God and us Psal. 116. 1. I love the Lord because he hath heard my supplications Therefore observe what comes in upon your prayers especially when your hearts are earnestly carried out by the impulses of his grace USE 2. To admire the goodness of God to poor creatures that he should be at leisure to attend our requests I declared my ways and he heard me When a poor soul that is of no regard among men shall come with conflicts and temptations and the Lord presently hear him it renders his grace truly admirable Psal. 34. 6. This poor man cryed and the Lord heard him and saved him out of all his troubles He doth not say this eminent Prophet or this great King but this poor man O! that such contemptible persons as we should have such audience For Great ones here in the world to let a poor man tell his tale at large that would be counted great patience much more if he finds relief in the case But beyond all this observe the goodness of God The more we declare our ways the sooner doth he hear us he doth not turn away from us when we tell him plainly we cannot believe in him or trust in him Come to a man and tell him You have made me great promises but I cannot believe you speak truth this will provoke him but when you come to the Lord and say Lord thou hast made a great many promises though we cannot trust him as we should yet we have declared our sins conflicts temptations yet Lord pity our weakness Thirdly Here is his Petition Teach me thy statutes First I observe David having been once heard of God expects to be heard in the like manner again Here Thou hast heard me and then comes with a new request Teach me thy statutes Doct. 1. Those that have sped with God in one address they will be dealing with God for more mercy For so doth David The reason is 1. Because God is where he was at first he is not weary by giving nor doth waste by giving but what he hath done that he can do and will do still I AM is God's name not I was or will be for ever remaining in the same constant tenor of goodness and power His Providence is still new and fresh every morning God is but one always like himself He hath not so spent himself but he can work again Creatures have soon spent their allowance but God cannot be exhausted There 's no decays of Love or Power in him no wrinkle in the brow of Eternity There was is and will be a God 2. Experience breeds Confidence the Apostle teacheth us so Rom. 5. 4. when we have had former experience of Gods readiness to hear us it is an argument that breeds confidence of the like audience for the future He that delivered me out of the mouth of the Lion c. God that hath been gracious surely will be gracious still for then Promises are sensibly confirmed and then former mercies are pledges of future By giving God becomes a debtor Mat. 6. 25. Is not life more than meat and the body than raiment Our Saviours argument this was If God give life he will give food if a body he will give raiment If he hath given grace the earnest of the Spirit he will give glory If he hath given us Christ he will give us other things together with him If he hath begun with us he will end with us Phil. 1. 6. One mercy is the pledg of another 3. We are endeared to God not only by
been so long owned in the world and his knowledge so far propagated why should we dream of any other way of salvation To us there is but one God and one faith The good-fellow-gods of the Heathen could brook company and partnership but the true God will be alone acknowledged As the Sun drowns the light of all the Stars so Godwill shine alone No man can be saved without these two things without a fixed intention of God as our last end and a choice of Jesus Christ as the only way and means of attaining thereunto These things are set down in Scripture as of infallible necessity to salvation and therefore though there be several apprehensions and contentions about ways of salvation and righteousness yet there 's but one true Religion and all other ways are false Prop. 3. As soon as any begin to be serious they begin to have a conscience about the finding out this one only true way wherein they may be saved Alas before men take up that Religion which the chance of their education offers without examination or any serious reason of their choice they walk in the language of the Prophet according to the trade of Israel they live as they are born and bred and take up truth and error as their faction leads them or else pass from one Religion to another as a man changeth his room or bed and make a slight thing of opinions and float up and down like light chaff in a various uncertainty according as their company or the posture of their interest is changed But a serious and an awakened conscience will be careful to lay the ground-work of Religion sure they build for Eternity therefore the foundation needs to be well laid The woman of Samaria as soon as she was touched at heart and began to have a conscience she began also to have doubtful thoughts about her estate and Religion Christ had convinced her of living in Adultery by that means to bring her to God but now she would fain know the true way of Worship Joh. 4. 20. Our father 's worshipped in this mountain and ye say that in Ierusalem is the place where men ought to worship They that have a sense of Eternity upon them will be diligent to know the right way The same errand brought Nicodemus to Christ Joh. 3. 2. Master we know that thou art a teacher come from God He would fain know how he might come to God So the young Nobleman in the Gospel Matt. 19. 16. Good Master what good thing shall I do that I might have eternal life Though he disliked the bargain afterwards yet he cheapens it and asks what way he must take For a great while persons have only a memorative knowledg some apprehension which doth furnish their talk about Religion and after their memory is planted with notions then they are without judgment and conscience but when they begin to have a judgment and a conscience then it is their business to make Religion sure and to be upon stable terms with God Prop. 4. When we begin to have a conscience about the true way we must enquire into the grounds and reasons of it that we may resolve upon evidence not take it up because it is commonly believed but because it is certainly true not take it up by chance but by choice not because we know no other but because we know no better It is not enough to stumble upon Truth blindly but we must receive it knowingly and upon solid conviction of the excellency of it comparing doctrine with doctrine and thing with thing and the weak grounds the adversaries of the truth have to build upon The precepts of the word are direct and plain for this 1 Thes. 5. 22. Prove all things hold fast that which is good And 1 Joh. 4. 1. Try the spirits whether they are of God There must be trying and searching and not taking up our Religion meerly by the dictates of another The Papists are against this which argueth a distrust of their own doctrine they will not come to the waters of Jealousie lest their belly should swell and their thigh rot They dare not admit people to tryal and choice and give them liberty to search the Scriptures whereas Truth is not afraid of contradiction they first put out the light then would have men shut their eyes But what do they alledg since we are bidden to prove all things and to try the spirits That these places belong to the Doctors of the Church and not to the people But that exception is frivolous because the Apostolical Epistles were directed to the body of the people and they who are advised to prove all things are such as are charged to respect those that are over them in the Lord v. 12. and not to despise prophecies v. 20. and then prove all things v. 21. and in another place those that he calls ãâã ãâã ãâã ãâã ãâã little children them he adviseth to try the spirits all that have a care of their salvation should thus do Eusebius doth mention it as one of the errors of Apelles that what he had taught them they should not pry into and examine but take it and swallow it And Mahomet forbids his followers to enquire into their Religion Object But is every private Christian bound to study Controversie so as to be able to answer all the adversaries of the Truth I answer No it is a special gift bestowed and required of some that have leisure and abilities and it it a duty required of Ministers and Church guides to convince gain-sayers and stop their mouths Ministers must be able to hold fast the truth the word is Tit. 1. 9. ãâã ãâã ãâã ãâã ãâã holding fast the faithful word it signifies holding fast a thing which another would wrest from us we should be good at holding and drawing to preserve the Truth when others would take it out of our hands otherwise he tells us Rom. 14. 1. Him that is weak in faith receive but not to doubtful disputations Yet every true Christian is so far to be setled in the true Religion and study the grounds of it that he may be fully perswaded in his own mind Rom. 14. 5. and may not be like chaff but may be at a certainty in the way of truth Surely the business is worthy our serious care Eternal life and death are not trifles therefore be not rash in this but go upon sure evidence 1. The Providence of God doth necessitate us to such a course Because there are different ways propounded to man therefore he must follow all or take up one upon evidence Not only in point of practice as life and death is set before us Deut. 30. 15. and the broad way and the narrow Mat. 7. 13 14. not only to counterwork the rebellions of the flesh and the way of wisdom and folly Prov. 9. No but in matters of opinion and controversie about Religion there will meet us several ways Ier.
Alas if men were to sit brooding a Religion themselves what a strange business would they hatch and bring forth if they were to carve out the worship of God they might please themselves but could never please God Vain men indeed are ready to frame God like themselves and foolishly imagine what pleaseth them pleaseth him also they still conceive of God according to their own fancy And this was the reason why the wisest Heathens having no revelation no sense of Gods will but what offered it self by the light of nature they would imploy their wits to devise a Religion but what a monstrous Chimera and strange fancy did they bring forth Professing themselves wise they became fools Rom. 1. 22. Though they knew there was a great and eternal being by the light of nature yet the Apostle saith they became vain ãâã ãâã ãâã ãâã ãâã in their imaginations how this infinite being should be worshipped therefore what they carved out was not an honour but a disgrace they devised Gods and Goddesses that were Patrons of murder theft and all manner of filthiness and brought out Bacchus the God of riot and good-fellowship or the Patron of boon companions And Venus the Patroness of love and wantonness But now God hath shewed us his will he hath shewed us what is good and what he doth require of us Micah 6. 8. Now that the Gospel is a revelation from God it appears by the matter which is so suitable to the nature of God it hath such an impress of Gods Wisdom Goodness Power upon it that plainly it hath past God it is like such an infinite and eternal being as God is in the worship and duties prescribed it is far above the wisdom of meer man though very agreeable to those reliques of wisdom which are left in us So that this is that true Religion which surely will please God because it came from him at first and could come from no other And also besides the evidence it carrieth with it and the impress and stamp of God upon it we have the word of those that brought this Doctrine to us and if we had nothing else if they say Thus saith the Lord c. we are bound to believe them they being persons of a valuable credit that sought not themselves but the glory of him that sent them When the first messengers of it were men of such an unquestionable credit that had no ends of their own but ran all the extreme hazards and displeasures surely it cannot incline us to think they did seek God's glory by a lye Yea they did evidence their mission from God by miracles that God sent them surely this doctrine is from heaven I and still God in his Providence shews it from heaven both in his Internal government of the world he blesseth it to the comfort of the conscience or to the terrifying of the conscience for it works both ways Wicked men are afraid of the light lest their deeds should be made manifest Iohn 3. 20. and also to the comforting and setling the conscience that we may have great joy by believing in Christ. This for his Internal government And then his External government by answering of prayers fulfilling promises accomplishing prophecies Psal. 18. 30. As for God his way is perfect the word of the Lord is tried he is a buckler to all that trust in him Put God to the tryal by a regular confidence in an humble walking and he will make good his promises I and make good his threatnings When people are ripe for judgment God will fulfil the threatnings of his word and will accomplish what is spoken by the Prophets and Apostles and God will reveal his wrath from Heaven against all unrighteousness of men Rom. 1. 18. So that here are plain signs that this is a doctrine revealed from God and God can best tell us how he is to be worshipped and pleased Secondly Besides God's revelation it notably performs all that which a man would expect in a Religion and so suits the necessities of man as well as the honour of God Why 1. That is the true Religion which doth most draw off the minds of men from things temporal and earthly to things coelestial and eternal that we may think of them and prosecute them The sense of another world an estate to come is the great foundation upon which all Religion is grounded All its precepts and promises which are like to gain upon the heart of man they receive their force from the promise of an unseen glory and eternal punishments which are provided for the wicked and contemners of the Gospel The whole design of this Religion is to take us off from the pleasures of the flesh and the baits of this world that we may see things to come It 's the excellency of the Christian faith that it reveals the doctrines of eternal life clearly which all other Religions in the world only could guess at There were some guesses but still great uncertainty but obscure thoughts and apprehensions of such an estate But here life and immortality is brought to light through the Gospel 2 Tim. 1. 10. Alas there 's a mist upon it in all other representations they seem to see it yet see it not but this is brought to light in the Gospel it makes a free offer of it upon condition of faith in Christ Iohn 3. 16. it quickens us to look after it all its design is to breed in man this noble spirit by looking upon things that are above and not upon things on earth Col. 3. 1 2. and it endeavours with great power and perswasiveness that we may make it our scope that we may neglect all present advantages rather than miss of this and make it our great design that we may look not to the things which are seen but to the things unseen 2 Cor. 4. 17 18. This is the way of truth because we believe it will make the worshippers of it everlastingly happy which all men by nature have enquired about Now it is but reason that a man's work be ended before he receive his wages and if God will reward the vertuous that it should be in the other world for our work is not ended until we dye and we have a presagiency of another world there is another world which the soul of man thinks of Now this is that which Christianity drives at that we may look after our reward with God and escape that tribulation wrath and anguish which shall come upon every soul that doth evil 2. That doctrine which establisheth purity of heart and life as the only means to attain this blessedness certainly that 's the way of truth Psal. 24 3 4. Who shall ascend into the hill of the Lord and who shall stand in his holy place he that hath clean hands and a pure heart who hath not lift up his soul unto vanity There is no true holiness no subjection of heart to God but by the Christian
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
by the Scriptures which apparently are acknowledged by them to be the Word without running to unwritten traditions and the authority of men Again all this is recommended with the special presence of God as to gifts and graces blessing these Churches continually more and more Therefore if ever a man will find rest for his soul and be soundly quiet within himself here he must fix and chuse and take up the way of truth Popery is but Heathenism disguised with a Christian name their penal satisfactions are like the gashing and launcing of Baal's Priests their Mediators of Intercession are like the doctrines of Demons among the Gentiles for they had their middle Powers glorified Heroes their Holy water suits with the Heathen Lustrations their costly offerings to their Images answer to the Sacrifices and Oblations to appease their gods which the Idolaters would give for the sin of their souls adoring their Reliques is like the respects the heathens had to their departed Heroes And as they had their Tutelar gods for every City so these their Saints for every City and Nation their S. Sebastian for the Pestilence their Apollonia for their Tooth-ach and the like It is easie to rake in this dirt It was not for the Devil's interest when the Ensign of the Gospel was lifted up to draw men to downright Heathenism therefore he did more secretly mingle the Customs and Superstitions of the Gentiles with the food of life like poyson conveyed in perfume that the souls of men might be more infected alienated and drawn from God Popery doth not only add to the true Religion but destroys it and is contrary to it Let any considering man that is not prejudiced compare the face of the Roman Synagogue with the beauty of the Reformed Churches and they will see where Christianity lyes there you will find another Sacrifice for expiation of sin than the death of Christ the Communion of the Cup so expresly commanded in the word of God taken away from the people reading the Scriptures forbidden to Laicks as if the word of God were a dangerous book Prayers in an unknown language Images set up and so they are guilty if not of primitive Idolatry which all the water in the Sea cannot wash them clear of yet certainly of secondary Idolatry which is the setting up an Idol in God's Worship contrary to the Second Commandment the Image of the Invisible God represented by stones and pictures Invocation of Saints and Angels allowed the doctrine of Transubstantiation contrary to the end of the Sacrament works of Supererogation Popes pardons Purgatory for faults already committed as if Christ had not already satisfied Papal Infallibility not only contrary to faith but sense and reason their ridiculous Mass and Ceremonies and many such human inventions besides the word and against it But the Protestants are contented with the simplicity of the Scriptures the word of God and the true Sacraments of Christ. Therefore you see what is the way of truth we should stick to Prop. 8. That in the private differences among the professors of the Reformed Protestant Religion a man is to chuse the best way but to hold charity towards Dissenters In the true Church in matters of lesser moment there may be sundry differences For until men have the same degree of light it cannot be expected they should be all of a mind Babes will think one thing grown persons will have other apprehensions sick persons will have their frenzies and doubtings which the sound cannot like The Apostle's rule is Phil. 3. 15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you c. There are two parts of that Rule the perfect must be thus minded they that are fully instructed in the mind of God they must practise as they believe strings in tune must not be brought down to those that are out of tune But if others tainted with error do not give a through assent to all divine truth yet let us walk together saith the Apostle so far as we are agreed God that hath begun to enlighten them in other things will in time discover their mistakes Thus far the true Christian Charity takes place This should be our Rule Here we are agreed in the Christian Reformed Religion and in all the points of it let us walk together so far and in lesser differences let us bear with and forbear one another in love I speak now of Christian toleration for the Magistrates toleration and forbearance how far he is to interpose that 's another case Eph. 4. 2. With all lowliness and meekness with long-suffering forbearing one another in love What is bearing with one another not conniving at their sin or neglecting ways to reclaim them or forbear our profession when God calls us to it they are great cases how far profession may be suspended and how far it may be carried on but to restore them with meekness to own them in those things wherein they are owned by God not to practise that Antichristian humor which is now gotten into Protestantism of unchurching unministring unchristianing one another but to own one another in all those things wherein we are agreed without imposing or censuring not rending into factions not endeavouring to destroy all that we may promote the particular interest of one party to the prejudice of the whole but walking under one common Rule and if others shall prove peevish and if angry brethren shall call us bastards and disclaim us as not belonging to the same Father we ought not to reject them but still call them brethren if they will not joyn with us we cannot help it yet they are brethren notwithstanding that disclaim and how pettishly and frowardly soever they carry themselves in their differences a good Christian should take up this resolution their tongue is not Christs fan to purge his floor though they may condemn things which Christ will own to bear their reproofs and love them still for the iniquity of their carriage doth not take away our obligation to them As in the relation of Inferiors we are bound to be obedient to the froward as well as to the gentle Parents and Masters so in the duties that are to pass between equals we are to bear with the froward and to overcome their inclinations For though we have corruptions that are apt to alienate us and will put us upon furious passions uncomely heats and divisions yet God forbid we should omit any part of our duty to them for uncharitable brethren are brethren still SERMON XXXII PSALM CXIX 30. I have chosen the way of Truth thy judgments have I laid before me I Come now to answer an Objection which may be made Obj. But if you be so earnest to maintain unity among your own Sects why do you separate from the Papists who are Christians as well as you and own many things of Christianity wherein
Apostle of our Profession The Christian Religion is a Confession not a thing to be smothered and kept in secret or confined to the Heart but to be openly brought forth and avowed in Word and Deed to the Glory of Christ If a man should content himself to own God in his heart what would become of the Church of God and all his Ordinances and the Assemblies of his People among whom we make this open Confession 1. This Confession is necessary as well as the inward Belief because God hath required it by an express Law which Law is confirmed by a Sanction of great weight and moment the greatest Promises on the one hand and the greatest Penalties and Threatnings on the other That there is an express Law for Confession besides what hath been said already see 1 Pet. 3. 15. Sanctifie the Lord God of Hosts in your Hearts and be ready always to give an answer to every one that asketh you a Reason of the Hope that is in you with meekness and fear where they are required not only to revere God in their Hearts but to be ready to own him with their mouths and to give a Testimony of him when it should be demanded Yea that sanctifying God in their Hearts is required in order to the Testimony given with their Mouths that having due and awful thoughts of God they may not be ashamed to own him before men Now this is backt with the greatest Promises and on the other side with the severest Threatnings God hath promised no less than Salvation to those that confess him Matth. 10. 33. Whosoever will confess me before Men him will I confess also before my Father which is in Heaven Father this is one of mine he will do them more honour than possibly they can do him and Rom. 10. 10. With the Mouth Confession is made to Salvation Salvi esse non possumus saith Austin nisi ad salutem proximorum etiam ore profiteamur Fidem We cannot be Saved unless we profess the Faith that we have On the other side the neglect of Profession either out of Shame or Fear is threatned with the greatest penalties Mark 8. 38. Whosoever shall be ashamed of me and my Words in this adulterous and sinful Generation of him also shall the Son of Man be ashamed when he cometh in the Glory of his Father with his Glorious Angels Then when all shadows flee away and we would crouch for a little favour that Christ should be ashamed of us these were Christians but cowardly and dastardly ones I cannot own them to be of my Flock and Kingdom Oh how will our faces gather blackness the same is Luke 9. 26. Whosoever shall be ashamed of me and of my Words of him shall the Son of Man be ashamed when he shall come in his own Glory and in his Fathers and of the holy Angels So for Fear 2 Tim. 2. 11. If we suffer we shall also Reign with him if we deny him he will deny us So that you see it is not a matter of small moment whether we confess or no but a thing expresly enjoyned by God and that upon Terms of Life and Death 2. This Confession is of great use as conducing much to the Glory of God and the good of others 1. The Glory of God which should be the great scope and end of our Lives and Actions is much concerned in our confessing or not confessing what we believe When we boldly avow the truth it is a sign we are not ashamed of our Master Phil. 1. 20. According to my earnest expectation and hope that in nothing I shall be ashamed but that with all boldness as always so now also Christ shall be magnified in my Body whether it be by Life or by Death Ministry or Martyrdom he calls this a magnifying of Christ whereas flinching concealing halfing the Truth denying Confession it is called a being ashamed of Christ Luke 9. 26. Whosoever shall be ashamed of me and of my words as if his Name were a thing base unworthy not to be owned 2. The Good of others and their Edification is concerned in our confessing or not confessing No man is born for himself and therefore is not only to work out his own salvation but as much as in him lieth to procure the salvation of others and to bring God and his Truth into request with them therefore not only to believe with the heart that concerneth himself but to confess with the mouth that concerneth the good of others when we own the Truth though it cost us dear that tendeth to the furtherance of the Gospel Phil. 1. 12. 13. For I would ye should understand Brethren that the things which happened unto me have fallen out rather unto the furtherance of the Gospel so that my Bonds in Christ are manifest in all the Palace and in all other places c. But when we dissemble that is a scandal and a stumbling block to others whom we justifie and harden in a false way as Peter fearing them of the Circumcision dissembled and the Iews dissembled with him insomuch that Barnabas was carried away with their Dissimulation Gal. 2. 12 13. Men of publick Fame and Favour when they are not men of courage and of self-denying Spirits their temporizing may do a great deal of hurt and like a Torrent or Stream carry others with them Oh! let us beware of this Zuinglius saith Ad aras Iovis Veneris adorare sub Antichristo fidem occultare idem est As well worship before the Altars of Jupiter and Venus as hide our Faith under Antichrist Fear and weakness excuseth not the Fearful and Unbelieving are put with Murderers and Sorcerers and Idolaters and sent together to the Lake that burneth with Fire and Brimstone Revel 21. 8. Use 1. To reprove them that think it to be enough to own the Truth in their Hearts without confessing it with their Mouths This Libertinism prevailed at Corinth where they thought they might be present at Idols Feasts as long as in their Consciences they knew that an Idol was nothing The Apostle argueth against them 2 Cor. 6. and concludes his Argument thus 2 Cor. 7. 1. Having therefore these Promises dearly Beloved let us cleanse our selves from all filthiness of the Flesh and Spirit To pretend to serve God in my heart whosoever thinks so mocketh God and deceiveth himself he that warreth with the Enemies of his Prince and is as forward in Battel as any of the rest can he say I reserve the King my Heart and Affections Or when a woman prostituteth her Body to another will the Husband be content with such an Excuse that she reserveth her Heart for him God is not a God of half of a man he made the whole Body and Soul and will be served with both he bought both 1 Cor. 6. 20. Ye are bought with a price therefore Glorifie God in your Body and in your Spirits which are Gods Therefore you should not only
love him in your hearts but openly plead for him and maintain his quarrel The Devil asketh but Christs Knee Mark 4. 9. Fall down and worship me What were all the Martyrs of God rash inconsiderate that suffered so many things rather than lose their liberty in Gods service Would we be content God should deal with us as we deal by him glorifie their Souls only love their Souls but punish their Bodies eternally 2. Them that though not tainted with this Libertine Principle yet are afraid or ashamed to own the Truth 1. Some afraid because of Troubles and Persecution Hath Christ endured so much for us and shall we be afraid to own his Truth God forbid If I would fear whom should I be afraid of Mark 10. 28. Fear not them which kill the Body but are not able to kill the Soul but rather fear him who is able to destroy both Body and Soul in Hell Whom should a Child fear his Father or the Servants of his house So whom should we fear God or Man a Prison or Hell 2. Ashamed in Peace and out of Trouble ashamed to own Christ in such Company or to speak of God and his Word Oh Christians shall we be ashamed to speak for him that was not ashamed to dye for us or count Religion a Disgrace which is our Glory Would a Father take it well that his Son should be ashamed of him Are we ashamed of the Gospel the great Charter of our Hopes the Seeds of the new Life the Power of God to Salvation Rom. 1. 16. For I am not ashamed of the Gospel of Christ which is the Power of God to Salvation Oh shake off this baseness Iohn 5. 44. How can ye believe which receive Honour one of another and seek not the Honour that comes from God only Use 2. To exhort us to confess with the Mouth and to own the Truths we are perswaded of And here I shall handle the Case of Profession 1. How far it is necessary It is a matter intricate and perplexed and therefore I care not to comprize all cases but to the most notable I shall speak 2. As to the manner how this Profession is to be made 1. How far we are bound to Profess 1. The Affirmative 2. The Negative 1. The Affirmative 1. It is certain that the Great Truths must be owned and publickly professed or else Christ would not have a visible people in the World distinct from Pagans and Heathens Our Baptism bindeth us to this Profession and to all Practises consonant and agreeable with it Rom. 10. 10. With the Heart man believeth unto Righteousness and with the Mouth Confession is made unto Salvation To own Christ as the Saviour of the World evidenced by his Resurrection from the Dead 2. It is certain we must do nothing to contradict the Truth in the smallest matters 2 Cor. 13. 8. We can do nothing against the Truth but for the Truth Nothing contrary to the Glory of God or the prejudice of the least Truth whatever it costs us 3. In lesser Truths when they are ventilated and brought forth upon the Stage and God cryeth out Who is on my side who We ought not to give up our selves to an indifferency to hide our Profession for any danger 2 Pet. 1. 2. Wherefore I will not be negligent to put you always in remembrance of these things though ye know them and be established in the present Truth The Church of God is out of Repair sometimes in one point sometimes in another the Orthodoxy of the generality of men is usually an Age too short in things now asoot they go wrong or forbear to give help to the Church because the God of this World hath blinded their Eyes Fight Christ Fight Antichrist they are resolved to be lookers on 4. When our Non-Profession shall be interpreted to be a Denyal Thus Daniel cap. 6. 10. Opened his Caseznent which looked towards Jerusalem and prayed three times a day as he was wont We must rather suffer than deny the Truth by interpretation when such Practises are urged as cross a Principle and we comply 5. When others are scandalized by our Non-Profession or not owning the Truths of Christ that is not only with the scandal of Offence or Contristation but with the scandal of Seduction in danger to Sin and to run into error by our not appearing for God the Interest of Truth should prevail above our ease and private Content 4. When an account of my Faith is demanded and I am called forth to give Testimony for Christ especially by Magistrates Matth. 10. 18. Ye shall be brought before Governors and Kings for my sake for a Testimony against them and the Gentiles 1 Pet. 3. 15. Be always ready to give an answer to every one that asketh a Reason of the Hope that is in you provided it be not in scorn Prov. 26. 4 5. Answer not a Fool according to his Folly lââ¦st thou also be like unto him Answer a Fool according to his Folly lest he be wise in his own Conceit Answer and Answer not not out of curiosity as Herod questioned Christ many things but he answered him nothing Luke 23. 9. or to be a snare Isa. 36. 21. They held their Peace and answered him not a word for the Kings commandment was saying Answer him not nor parly with Rabshekah In such cases you must not cast Pearls before Swine left they turn again and rent you Mat. 7. 6. 7. When Impulsions are great and fair opportunities are offered in Gods Providence Acts 6. 17 16. While Paul waited for them at Athens his Spirit was stirred in him when he saw the City wholly given to Idolatry It is an Intimation from God that then it is seasonable to interpose for his Glory 2. Negatively which is to be forborn 1. Till you be fully perswaded in your own Mind of the Truth which you would profess for otherwise we shall appear with a various and doubtful Face to the World changing and wavering according to the uncertainty of our own thoughts and so make the Profession of Religion Ridiculous We often see cause to suspect what before we were strongly conceited of there is a certain credulity and lightness of believing which men are subject to now when this breaks out into sudden Profession men run through all Sects and Religions and so blast and blemish their own Service therefore what is contrary to the received Sense especially of the Godly ought to be weighed and weighed again before we appear to the World to be otherwise minded 2. When the Profession of a lesser Truth proves an offence to the weak and a disturbance to the Church and an hindrance of some greater benefit all private Opinions must give way to the great Law of Edification Rom. 14. 22. Hast thou Faith have it to thy self before God We must not perplex weak Souls with doubtful Disputations till they be established in greater things neither must the Peace of the Church
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
Alsufficient therefore his Promises are not to be distrusted his Threatnings not to be slighted there is no resisting or standing out against him in the twinkling of an eye he can tear you in pieces pluck away the guilty Soul from the embraces of the unwilling Body A spark of his Wrath makes thee a burthen to thy self So for Promises one Word of his Mouth can accomplish all the good that is contained in them And 't is observable that the respects of the Creature that are peculiarly due to one of these Attributes are sometimes in Scripture directed to another 'T is said Hos. 3. 5. They shall fear the Lord and his Goodness in the latter days and love him for his Power and Greatness and believe in him for his Wisdome Again they trust him for his Goodness love him for his Wisdome fear him for his Power all these changes are in Scripture 2. Why God is best remembred when his Name is studied the Reason is because the study of his Name doth increase those three fundamental radical Graces before-mentioned 1. The studying of his Name increaseth our Love Thy Name is as an ointment poured forth therefore the Virgins love thee Cant. 1. 3. Ointment kept close in the Box doth not diffuse its savour but Ointment poured forth is full of fragrancy and reviving it perfumeth the whole house Iohn 12. 3. The house was filled with the odour of the Ointment So when the Name of God is not considered we are not comforted and strengthened and quickened but pour it forth take it abroad in your serious thoughts and believing Meditations and that doth attract and draw hearts to him When we consider the Mercy Grace Power Wisdome Truth and Justice of God these affect all those that have any spiritual discerning This is the way to draw Esteem from carnal Hearts He hath Authority to make Laws for he is the Wise God Power to back this Authority for he is the Almighty Creatour who can frown thee into nothing but yet he is good and gracious ready to receive you and pardon and do you good though you have rebelled against him to pour out this Name is our Duty and then poor Creatures will be prevailed with it is our Duty to do it in the discoveries of the Gospel your Duty to ponder upon it in your private Meditations The Wisedom of God in the Word sheweth your Duty his Power what need you have to bind it on your hearts and your case is not without hope for you have to do with a good God there is no Mercy to such as fear not his powerfull Justice and no Justice for such as flee from it to his Mercy see how God poureth out his Name Exod. 34. 5 6 7. And the Lord descended in the cloud and stood with him there and proclaimed the Name of the Lord and the Lord passed by before him and proclaimed the Lord the Lord God mercifull and gracious long-suffering and abundant in Goodness and Truth keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty visiting the iniquitie of the Fathers upon the Children and upon the Children's Children unto the third and fourth generation 2. The studying of God's Name encreaseth our Faith or Trust Psal. 9. 10. They that know thy Name will put their Trust in thee God is first known and then trusted and then served If God were known more he would be more trusted and if he were more trusted we would not be so double-minded and unstable in the profession and practice of Godliness we little study God and because we study his Name so little our Faith is weak and therefore we are so uncertain in our Conversations It is well when all our Comfort and Duty is immediately fetcht out of the Name of God or his Nature considered by us 3. The studying of God's Name encreaseth our Reverence and Fear Psal. 111. 9. Holy and reverend is thy Name Psal. 86. 11. Unite my heart to the fear of thy Name The more you study the nature of God the more awfull serious humble watchfull will you grow Thus you see serious and becoming thoughts of God do much encrease our Faith Fear and Love The Use is to exhort you more 1. To study the Name of God and to dwell upon the Meditations of the Almighty and to possess your mind with him till no place be left for sin or vanity 1. The Name of his Being God is not onely the best of Beings but properly that which is because he is a Self-being that gave Being to all things else and from everlasting to everlasting we are but as it were of yesterday and our Being is from him and our Life in his hands we cannot live an hour without him nor fetch a breath without him nor think a thought nor speak a word nor stir a hand or foot without him There is a continual providential influence and supportation as the beams of the Sun vanish as soon as the Sun is clouded so do we fail when God suspends his influence A Watch goeth of its self a Mill of its self when the Workman taketh off his hand from them it is not so with us and God for Acts 17. 28. In him we live move and have our being What Paul said of spiritual Life Gal. 2. 20. is true also of Life natural I am yet not I but God is all in all He is in us and liveth in us or we could not subsist for a moment we need not seek God without in the Workmanship of Heaven and Earth for we have God within our selves and may feel him and find him in our own Life and Motion as the Child in the Womb liveth by the Life of the Mother before it is quickned and liveth apart by a Life and Soul of its own or as a Pipe sounds by the blowing of the Musician if he stop his breath it is altogether silent so do we live and breath in God and all the tuneable variety of our Motions cometh from his breathing in us Now if God be so near us shall we not take notice of his presence and carry our selves accordingly shall we offend him and affront him to his face and displease Him without whom we cannot live But alas how seldom do we reflect upon this how is it that we move and think not with wonder of the first Mover in whom we move how is it that we live and persevere in Being and do not consider of this Fountain and Self-being who gave our Life to us and still continues it Oh the negligence of many Souls professing the knowledge of God and Godliness we speak walk eat and drink and go about all our business as if we had a Self-being and independent never thinking of that All-present and quickening Spirit that acts us moveth in us speaketh in us maketh us to walk eat drink and do all the functions of Nature Like the barbarous people who
withall Christ is infinitely to be valued as more precious than all the Wealth in the World 3. A Well-grounded Resolution in the Truth 1 Thess. 5. 2. Prove all things hold fast that which is good When we take up the Ways of God upon fashion or half Conviction or probable Reasons and do not resolve upon sound evidence we are in danger to be shaken when it is a costly thing to be a sincere Christian but when Conscience is soundly informed then all things give way to Conscience If the Wicked spoile us of our goods they should not spoile us of our best Treasure which is a good Conscience Whatever power they have by Gods permission over our outward Estates they have no power over our Consciences that is the best Friend or the worst Enemy No Bird singeth so sweetly as the Bird in our Bosoms here Heaven or Hell is begun and the solaces of the outward Life are nothing to this 4. A Contempt of the World our earthly Affections must be mortified and that upon a twofold account 1. One that they may freely part with them For if they be over-valued our Affliction will be according to the degree of our Affection Mark 10. 26. He was sad at that saying and went away grieved for he had great possessions We cannot so freely resign them to God and leave all for Treasure in Heaven 2. That we may more intirely depend upon God Heb. 13. 5. Let your Conversation be without covetousness and be content with such things as ye have for he hath said I will never leave you nor forsake you Till the Heart be purged from carnal Affections the Promises of God have little force and respect with us A little satisfieth a contented and a weaned mind and he can the better cast himself upon God's Providence 5. A sound Belief of God's Providence this hath a great influence upon a free parting with our Estates for our Conscience sake Heb. 11. 8. By Faith Abraham left his Country Kindred Possessions and blindfold trusted himself with God's Providence This Principle was made use of when the King was troubled about the hundred Talents 2 Chron. 25. 9. saith the man of God the Lord is able to give thee much more than this God's Providence is enough for a gracious Heart Indeed it is hard to maintain such a Faith in Providence when exposed to great injuries we are apt to doubt of it Godliness seemeth to be neglected by him Psal. 73. 13. Verily I have cleansed my heart in vain and washed my hands in innocency doth God know but a Christian must believe in hope against hope 2. Remedies by way of Consideration 1. They cannot rob us of spiritual and eternal Riches of the Fear of God Love of God Treasures in Heaven are out of their reach Matth. 6. 19 20. Lay not up for your selves Treasures upon Earth where moth and rust doth corrupt and where Thieves break through and steal But lay up for your selves Treasures in Heaven where neither moth nor rust doth corrupt and where Thieves do not break through or steal Your joy shall no man take from you John 16. 22. heavenly Things can never be taken from their owners 2. If they cannot take away our God and Christ we shall be certainly happy All things in the World depend on God and Christ The favour of the Lord maketh rich Prov. 10. 22. without his Blessing nothing prospereth All Judgment is in the hands of Christ Iohn 5. 22. He hath the Government of the World or Dominion over all things which may conduce to help or hinder his Peoples Happiness Things are not left to their arbitrement or uncertain contingency but are under the government of a supream Providence in the hand of him that loves us 3. Tryed Friendship is most valuable Iames 1. 12. Blessed is the man that endureth Temptation for when he is tried he shall receive the Crown of life which the Lord hath promised to them that love him 4. If we suffer with Christ we shall also be glorified with him Rom. 8. 17. If so be that we suffer with him that we may be also glorified together SERMON LXX PSAL. CXIX 62. At midnight I will rise to give thanks unto Thee because of thy righteous Iudgments IN these words observe three things 1. David's holy Imployment or the Duty promised giving thanks to God 2. His Earnestness and Fervency implied in the time mentioned at midnight I will rise rather interrupt his sleep and rest than God should want his praise 3. The Cause or Matter of his Thanksgiving because of thy righteous Iudgments Whereby he meaneth the Dispensations of his Providence in delivering the Godly and punishing the Wicked according to his Word Where observe 1. The Term by which these Dispensations are expressed Iudgments 2. The Adjunct righteous Iudgments 1. For the Term Iudgments they are so called partly because they are God's judicial acts belonging to his Government of the World partly because they are dispensed according to his Word the sentences of which are also called Judgments There are the Judgments of his Mouth and of his Hand Psalm 119. 13. With my lips have I declared all the Iudgments of thy mouth 2. The Adjunct righteous or the Judgments of thy Righteousness so called because they are all holy just and full of equity 1 Doct. One special duty wherein the people of God should be much exercised is Thanks giving 2 Doct. That God's Providence rightly considered we shall in the worst times find much more cause to give thanks than to complain 3 Doct. That an heart deeply affected with God's Providence will take all occasions to praise God and give thanks to his name both in season and out of season 1 Doct. One special duty wherein the people of God should be much exercised is Thanksgiving This Duty is often pressed upon us Heb. 13. 15. Let us offer the sacrifice of praise continually which is the fruit of our lips giving thanks unto his Name There are two words there used Praise and Thanksgiving generally taken they are the same strictly taken Thanksgiving differeth from Praise They agree that we use our voice in Thanksgiving as we doe also in Praise for they are both said to be the fruit of our lips what is in the Prophet Hosea chap. 14. 2. calves of our lips is in the Septuagint the fruit of our lips and they both agree that they are a sacrifice offered to our supream Benefactour or that they belong to the Thanks-offerings of the Gospel but they differ that Thanksgiving belongeth to Benefits bestowed on our selves or others but in relation to us Praise to any Excellency whatsoever Thanksgiving may be in Word or Deed Praise in Words onely Well then Thanksgiving is a sensible acknowledgment of Favours received or an expression of our sense of them by Word and Work to the praise of the bestower The Object of it is the Works of God as beneficial unto us or to those who
14 15. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again And therefore Praise and Thanksgiving is a greater help to the Spiritual Life than we are usually aware of For working in us a sense of God's love and an actual remembrance of his benefits as it will doe if rightly performed it doth make us shie of sin more carefull and solicitous to doe his will for shall we offend so good a God God's love to us is a love of Bounty our love to God is a love of Duty when we grudge not to live in subjection to him 1 Iohn 5. 3. His Commandments are not grievous 2. Submission to his Providence There is a querulous and sowr Spirit which is natural to us always repining and murmuring at God's dealing and wasting and vexing our spirits in heartless complaints Now this fretting quarrelling impatient humour which often sheweth it self against God even in our prayers and supplications is quelled by nothing so much as by being frequent in praises and thanksgivings Iob 1. 21. The Lord hath given and the Lord hath taken away blessed be the name of the Lord. It is an act of Holy Prudence in the Saints when they are under any trouble to strain themselves to the quite contrary Duty of what temptations and corruptions would drive them unto When the temptation is laid to make us murmur and swell at God's dealings we should on the contrary bless and give thanks And therefore the Psalmist doth so frequently sing praises in the saddest condition There is no perfect defeating the temptation but by studying matter of praise and to set seriously about the Duty So Iob 2. 10. Shall we receive good at the hand of God and shall we not receive evil Shall we receive so many proofs of the love of God and quarrel at a few afflictions that come from the same hand and rebel against his Providence when he bringeth on some needful trouble for our tryal and exercise And having tasted so much of his ââ¦ounty and love repine and fret at every change of dealing though it be useful to purge out our corruptions and promote our communion with God Surely nothing can be extreamly evil that cometh from this good hand as we receive good things chearfully and contentedly so must we receive evil things submissively and patiently 3. It is a most delightful Work to remember the many thousand mercies God hath bestowed on the Church our Selves and Friends To remember his gracious Word and all the passages of his Providence is this burdensome to us Psal. 147. 1. Praise ye the Lord for it is pleasant And Psal. 135. 3. Sing Praises unto his Name for it is pleasant Next to necessity profit next to profit pleasure No necessity so great as spiritual necessity because our Eternal well being or ill being dependeth on it and beggery is nothing to being found naked in the great day No profit so great as spiritual that is not to be measured by the good things of this World or a little Pelfe or the great Mammon which so many worship but some Spiritual and Divine benefit which tendeth to make us spiritually better more like God more capable of Communion with him that is true profit it is an increase of Faith Love and Obedience So for pleasure and delight that which truly exhilarateth the Soul begets upon us a solid impression of Gods love that is the true pleasure Carnal pleasures are unwholsom for you like luscious fruits which make you sick Nothing is so hard of digestion as carnal pleasures This feedeth the Flesh warreth against the Soul but this holy delight that resulteth from the serious remembrance of God and setting forth his excellencies and benefits is safe and healthful and doth chear us but not hurt us Use. Oh then let us be oftner in praising and giving thanks to God Can you receive so much and beg so much and never think of a return or any expression of gratitude Is there such a being as God have you all your supplies from him and will you not take some time to acknowledge what he hath done for your Souls Either you must deny his being and then you are Atheists or you must deny his Providence and then you are Epicureans next door to Atheism or you must deny such a Duty as Praise and Thanksgiving and then you are Antiscripturists for the Scripture every where calleth for it at our hands or else if you neglect this Duty you live in flat contradiction to what you profess to believe and then you are practical Atheists and practical Epicureans and practical Antiscripturists and so your condemnation will be the greater because you own the Truth but deny the Practice I beseech you therefore to be often alone with God and that in a way of Thanksgiving to increase your Love Faith and Obedience and delight in God Shall I use Arguments to you 1. Have you received nothing from God I put this Question to you because great is our unthankfulness not onely for common benefits but also for special deliverances the one are not noted and observed the other not improved Humble persons will find matter of Praise in very common benefits but we forget even signal mercies Therefore I say have you received nothing Now consider is there no return due You know the story Luke 17. 15 16 17 18 19. Christ healed ten Lepers and but one of them returned and with a loud voice glorified God and fell down at his feet giving thanks and he was a Samaritan And Iesus answering said were there not ten cleansed but where are the nine There are not found that returned to give glory to God save this Stranger and he said unto him Arise go thy way thy Faith hath made thee whole All had received a like benefit but one onely returned and he a Gentile and no Jew to acknowledge the mercy They were made whole by a miraculous Providence he was made whole by a more gracious dispensation thy Faith hath made thee whole he was dismissed with a special Blessing God scattereth his benefits upon all mankind but how few own the supream Benefactor Surely a sensible heart seeth always new occasions of praising God and some old occasions that must always be remembred always for Life and Peace and Safety and daily Provision and always for Christ and the hopes of Eternal Life Surely if we have the comfort God should have the Glory Psal. 96. 8. Give unto the Lord the Glory due unto his Name bring an offering and come into his Courts He that hath scattered his Seed expecteth a crop from you 2. How disingenuous is it to be always craving and never giving thanks It is contrary to his directions in the word for he sheweth us there that all our
kindness as coming according to his Word So do the Servants of God observe his accomplishing Promises Ioshua 23. 14. And behold this day I am going the way of all the Earth and ye know in all your hearts and in all your souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all hath come to pass unto you not one thing hath failed thereof So Solomon 1 Kings 8. 56. Blessed be God that giveth rest to his people Israel according to all that he promised there hath not failed one word of all his good promise which he promised by the hand of Moses his Servant Thus Ioshua and Solomon observe how his Word was made good to a tittle and in the rigor of the letter he hath not left undone any thing but accomplished all to the full A great deal of benefit will come by it 1. For your selves 1. Your own Faith will be confirmed by it when you see that God is as good as his Word and bestoweth upon us the utmost that any Promise of his giveth us to hope for it is dictum factum with God he is no more liberal in Word than in Deed. Look as it confirmeth our Faith in the truth of the Threatnings when we are punished as our Congregation hath heard Hosea 7. 12. they that would not believe their danger are made to feel it So our Faith in the Promise God sheweth what he will be to his Servants and after a little waiting they find it to be so Wait but a little while and you shall find the effect of the Promises Psalm 56. 8. In God I will praise his word in the Lord I will praise his word That is I have great cause to take notice of the promise to a Believer it is as good as Performance So Psalm 19. 9. The Iudgments of the Lord are true and righteous altogether Former experience begets confidence for the time to come The Lord doth not deceive us with vain Words there is an effect in them I shall find it what God saith he doth 2. Your Comfort is increased receiving things in a way of Promise sweeteneth a Blessing It is good to see whence things come to us from the Bounty of common Providence or from the Promises of the Covenant There is a Providential right and a Covenant right Devils hold their Beings by a Providential right but the Saints their Blessings by Covenant The Promise is made to God's Servants and the Mercy conveyed by the Promise is sanctified 1 Cor. 3. 23. All are yours and ye are Christs and Christ is Gods 1 Tim. 4. 3. They are to be received with thanksgiving of them that believe and know the truth Believers are called Heirs of Promise Some Blessings the very Nature of them sheweth whence they come but in others as the deliverances and comforts of this Life the Tenour of them is more comfortable than the Mercies themselves to have them not onely from God's Hand but Heart Wicked men have them as their Portion you as Helps to your better Portion Heirs of Promise is an honourable Title and Relation Such Blessings are from Love and for our good 2. As to others you will invite encourage and strengthen them in believing You are Witnesses of his Fidelity Psalm 18. 30. As for God his way is perfect the word of the Lord is tryed I can assure you I have found more than Letters and Syllables in a Promise it is a tryed Word I can tell you what God hath done for my Soul Use. Let us look to the accomplishment of these Promises and trust God the more for the future Make much of Promises Heb. 11. 13. These all died in Faith not having received the Promises but having seen them afar off and were perswaded of them and embraced them They are sure Declarations of the purposes of God God's Purposes are immutable but Promises declared lay an obligation upon him to keep them Rejoyce in them till performance cometh Take heed of setting Sense against them Rom. 4. 18 19 20 21. Who against Hope believed in Hope that he might become the Father of many according to that which was spoken So shall thy seed be And being not weak in Faith he considered not his own Body now dead when he was about an hundred years old neither yet the deadness of Sarah's womb He staggered not at the Promise through unbelief but was strong in Faith giving glory to God And being fully perswaded that what he had promised he was able also to perform Naturally Men are all for having before them take heed of hast Psalm 116. 11. I said in my hast all men are liars Psalm 31. 22. I said in my hast I am cut off from before thine eyes SERMON LXXIV PSAL. CXIX 66. Teach me good Iudgment and Knowledge for I have believed thy Commandments THE Man of God had acknowledged that God had done good for him now he beggeth the continuance of his Goodness God that hath shewed mercy will shew mercy his Treasure is not spent by giving nor hath he the less for communicating to the Creature Man will say I have given you already why do you trouble me any more but God upbraideth no man the more frequent our Suites are for Grace the more welcome we are Thou hast done good for thy Servant and now again Teach me good Iudgment and Knowledge for I have believed thy Commandments In the words observe 1. The Blessing asked Teach me good Iudgment and Knowledge 2. The Reason urged for I have believed thy Commandments I begin with the Prayer or Blessing asked Teach me good Iudgment and Knowledge Let us consider a little the different Translation of this Clause the Septuagint hath three words ãâã ãâã ãâã ãâã ãâã Goodness Discipline and Knowledge others Bonitatem gustus scientioe doce me teach me Goodness of Tast and Knowledge Vatablus bonitatem sensus Ainsworth learn me Goodness of Reason and Knowledge In the Original Hebrew ãâã ãâã ãâã ãâã ãâã the Hebrew word signifieth Tast or Savour so it is translated Psalm 34. 8. Oh tast and see that the Lord is good The word also signifieth Behaviour as Psalm 34. Title A Psalm of David when he changed his Behaviour before Abimelech For a man is tasted by his carriage and some think it may mean goodness of inclination or manners I think we fitly translate it Judgment it being coupled with a word that signifieth Knowledge Tast by a Metaphor from the bodily sense being applyed to the Mind as Meats are discerned by the Tast so things by the Judgment and so that which David beggeth here is a good or exact Judgment or the faculty of judging well Doct. That a judicious sound mind is a great Blessing and should earnestly be sought of God by all that would please him The Man of God renewing this request so often and his calling it here good Judgment and Knowledge will warrant this Observation and
sufficiently sheweth how good it is to have the Mind illuminated and endowed with the true Knowledge of things In handling this Point I shall shew 1. What is the use of a sound Mind 2. Why this should be so often and earnestly asked 1. What is the use of a sound Mind There is a threefold Act of Judgment 1. To distinguish 2. To determine 3. To direct and order 1. To distinguish and judge rightly of things that differ that we may not mistake Errour for Truth and Evil for Good So the Apostle maketh it the great work of Judgment to discerne between Good and Evil Heb. 5. 14. But strong meat belongeth to those that are of full age even those who by reason of use have their Sense exercised to discerne both good and bad The things that are to be judged are true and false right and wrong necessary or indifferent expedient or inexpedient fit or unfit For many things are lawfull that are not expedient 1 Cor. 6. 12. All things are lawfull for me but all things are not expedient as to Time Place Persons Well then Judgment is a Spirit of discerning of Truth from Falsehood Good from Evil that we may approve what is Good and disallow the contrary So the spiritual man judgeth all things 1 Cor. 2. 15. That is Though he hath not an authoritative Judgment he hath a Judgment of Discretion and if he did stir up this gift of Discerning he might more easily understand his Duty and how far he is concerned in point of Conscience and in order to Salvation So 1 Cor. 10. 15. I speak as to wise men judge ye what I say The spiritually Wise if they would awaken the gifts of Grace received in Regeneration by Diligence and Prayer and heedfulness of Soul might sooner come to a resolution of their Doubts than usually they do As Bodily Tast doth discern things savory from unsavory profitable from noxious so is Judgment given us that we may distinguish between the Poysons which the World offereth in a golden Cup to impure Souls and that wholsome spiritual Milk which we suck out of the Breasts of Scripture between savory Food and hurtfull Diet how neatly soever cooked The Souls Tast is more necessary than the Bodies as the Soul is the better part and as our danger is greater and errours there cost us dearer 2. To determine and resolve practicum dictamen the Tast of the Soul is for God that bindeth our Duty upon us when there is a decree issued forth in the Soul that after we know our Duty there may be a resolvedness of Mind never to swerve from it First the distinguishing work proceedeth there is a clear and distinct approbation of God then the determining followeth this is the ãâã ãâã ãâã ãâã ãâã Acts 11. 23. The purpose of heart 2 Tim. 3. 10. Thou hast known fully my doctrine manner of life ãâã ãâã ãâã ãâã ãâã purpose The forme of this Decree and Resolution you have in Psalm 73. 28. But it is good for me to draw near to God This in the Soul hath the authority of a Principle he that meaneth to be a thorough Christian must set the bent and biass and purpose of his heart strongly upon it Psalm 39. 1. I said I will take heed to my ways So Psalm 32. 5. I said I will confess mine iniquities These Purposes have a powerfull command upon the whole Soul to set it a working whatever they purpose with this strong decree how backward soever the heart be otherwise They will excite and quicken us and admit of no contradiction it is our Judgments leade us and guide and poise us A man may have Knowledge and Learning and play the fool if his Judgment be not biassed a man never taketh any Course but his Judgment telleth him it is best and best for him all things considered It is not mens Knowledge leadeth them but their Judgments say to their Wills this is not for me the other conduceth most to my profit honour or delight but when the Judgment is in some measure set towards God then the man is for God 3. To direct as well as to decree so good Judgment and Knowledge serveth for the right guiding of our selves and all our Affairs Many are wise in generals that erre in particulars and have a Knowledge of Principles but their Affairs are under no conduct Particulars are nearer to Practice and very Learned men are deceived in Particulars Rom. 2. 20 21 22. An instructor of the Foolish a teacher of Babes which hast the form of Knowledge and of the Truth in the Law Thou therefore which teachest another teachest thou not thy self thou that preachest a man should not Steal dost thou Steal Thou that sayest a man should not commit Adultery dost thou commit Adultery thou that abhorrest Idols dost thou commit Sacriledge Therefore besides the general Rule the Knowledge of God's Will it is necessary to have the gift of Discretion when Particulars are cloathed with Circumstances There is an infinite variety of Circumstances which requireth a deale of prudence to determine them a man may easily discourse general Truths concerning God our Selves the state of the Church the privileges of Christianity but to direct them to particular Cases to govern our own Hearts and order our own Ways that is an harder thing Hos. 14. ult Whoso is wise and prudent c. Prov. 8. 12. I Wisdome dwell with Prudence To direct is harder than to determine or distinguish It is easier to distinguish of good and evil in the general to lay down conclusions upon the evidence of the goodness of the ways of God but to reduce our Knowledge to Practice in all Cases that is the great work of Judgment that we may know what becometh the Time the Place the Company where we are and may have that ordering of our Conversation aright Psalm 50. 23. to know how to carry our selves in all Relations Business civil sacred light serious that we neither offend in excess nor defect that we judge what is due to the Creatour and what is to be allowed to the Creature what is good what is better what is best of all that we know how to pay Reverence to Superiours how most profitably to converse with Equals what compassion to Inferiours how to doe good to them how to behave our selves as Husbands Wives Fathers Children Wisdome maketh us profitable in our Relations 1 Pet. 3. 7. Let Husbands dwell with Wives according to Knowledge There is much prudence and wisdome required to know how to converse profitably and Christianly with all that we have to doe with In short how to love our Friends in God and our Enemies for God how to converse secretly with God and to walk openly before men how to cherish the Flesh that it may not be unserviceable yet how to mortify it that it may not wax wanton against the Spirit how to doe all things in the fear of God in Meats Drinks Apparel
perswasions but when our hearts are fixed upon these holy Purposes then all contrary solicitations and oppositions will not break us or divert us Satan hath small hopes to seduce or mislead a resolved Christian loose and uningaged men lie open to him and are ready to be entertained and imployed by any new Master 3. Without the directing Act of Judgment how easily shall we miscarry and make Religion a burthen to our selves or else a scorn to the World Want of Judgment causeth different effects not onely in divers but in the same person sometimes a superstitious scrupulousness at other times a prophane negligence sometimes make conscience of all things then of nothing as the one weareth off the other succeedeth as the Devil cast the Lunatick in the Gospel sometimes into the water sometimes into the fire either fearfull of Sin in every thing they doe or bold to run into all Sin without fear Whereas a Truth judiciously understood would prevent either extream So again for want of Judgment sometimes men are transported by a fiery and indiscreet Zeal at other times settle in a cold indifferency and all things come alike to them the way to prevent both is to resolve upon evidence 1 Thess. 5. 21. Prove all things hold fast that which is good Certainly the clearer our Judgment is the more stedfast is our Faith the more vehement is our Love the more sound our Joy the more constant our Hope the more calm our Patience the more earnest our Pursuit of true Happiness otherwise we shall never carry it evenly between vain Presumption and feigned Reverence between legal Fear and rash Hopes uncomely Dejections and a loose disregard of God Wisdome is the Faculty by which we apply that Knowledge we have unto the end why we should have it 2. It makes us troublesome to others by preposterous carriage rash censuring needless intermedling Phil. 1. 9 10. And this I pray that your Love may abound yet more and more in Knowledge and in all Iudgment That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ our Corruptions will otherwise break forth to the offence of others An injudicious Christian increaseth the Reproaches of the World as if the Servants of God were the troublers of Israel by unseasonable Reproofs mistiming of Duties medling with that which no ways appertaineth to him All lawfull things are not fit at all times nor in all places nor to be done by all Persons Much folly indiscretion and rashness remaineth in the best whereby they dishonour God and bring Religion into contempt 3. They trouble the Church of God it hath suffered not onely from the Persecutions of Enemies but from the folly rashness and indiscretion of its Friends There are different degrees of Light some Babes some Young men some grown Persons in Christ Iesus 1 Iohn 2. 13. I write unto you Fathers because ye have known him that is from the beginning I write unto you Young men because ye have overcome the wicked one I write unto you little Children because ye have known the Father Now Children have their Fancies and Young men their Passions and Old men their Humours When the one would prescribe to the other they hurry all things into Confusion the Injudicious generally seek to carry it and would govern the World In Young ones there are great Affections but little Knowledge and Judgment they have a great Zeal but little Prudence to moderate it and when this is joyned with Perverseness and Contumacy it is not easy to be said how much evil it bringeth to the Church of God as a fiery Horse routeth the Troop and bringeth disorder into the Army The Devil loveth to draw things into extreams to set Gift against Gift Prudence against Zeal the Youth of Christianity against Age and so to confound all things and so to subvert the Kingdom of Christ by that comely vanity which is the beauty of it In the general all overdoing in Religion is undoing The Use is Let all this press us to seek this Benefit of good Judgment and Knowledge To this end 1. Consider the value and necessity of it without it we cannot regularly comfort our selves in the Promises but it will breed a carelesness and neglect of our Duty nor fulfil the Commandments of God but it will breed in us a self-confidence and disvaluing of the Grace of God nor reflect upon our Sins but we shall be swallowed up of immoderate sorrow nor suffer for the Truth but we shall run into indiscrect reasoning and oppositions that will trouble all and it may be subvert the Interest of Religion in the World or else grow into a loose uncertainty leaping from one Opinion into another This uncertainty cometh not so much or not altogether from vile Affection as want of information in Religion professing without Light and Evidence having more of Affection than Principles There is a twofold Injudiciousness Total or Partial 1. Total when men are given up ãâã ãâã ãâã ãâã ãâã into a reprobate sense or an injudicious Mind Rom. 1. 28. when utterly uncapable of heavenly Doctrine or discerning the things of the Spirit This is one of God's heaviest Judgments that is not the case of any of you I hope 2. Partial and that is in us all alas we are ignorant of many things which we should know at least we have not that discretion and prudence which is necessary for directing our Faith tempering our Zeal ordering and regulating our Practice which is necessary to avoid evil to doe good or to doe good well Or if we have Light we have no Sense or Tast. Many never felt the bitterness of Sin to purpose or sweetness of Righteousness therefore we have need to cry to God Lord give me good Tast and Knowledge 2. If you would have it you must ask it of God We can have no sound Knowledge till God teach it us By Nature we are all blind ignorant vain after Grace received though our Ignorance be helped it is not altogether cured you must still fetch it from Heaven by strong hand Without his Spirit we cannot discern spiritual things 1 Cor. 2. 14. The natural man receiveth not the things of the spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned that is chiefly the main things of the Gospel and universally all things so far as Conscience and Obedience to God is concerned in them It is the Unction must teach us all things 1 Iohn 2. 20. But ye have an Unction from the holy One and ye know all things the things of God must be seen in the light of his own Spirit The Spirit of God first giveth us the desire of these things and then satisfieth us with them it is the Spirit of God purifieth this desire that it may be holy as having an holy end that we may avoid whatever is displeasing to God and doe whatever
God to command and how reasonable it is that we should obey the supreme being His will is the Reason of all things and who should give Laws to the world but the universal Sovereign who made all things out of nothing Whatsoever you are you received it from the Lord and therefore whatsoever a Reasonable Creature can doe you owe it to him you are in continual dependance upon him For in him you live and move and have your being Acts 17. 28. And he hath redeemed you called you to life by Christ 1 Cor. 6. 19 20. What know you not that your body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own for ye are bought with a price therefore glorifie God in your body and in your spirit which are God's You owe all your time and strength and service unto him and therefore you should still be doing his will and abounding in his work 3. He injoyneth nothing but what is good Deuter. 5. 29. Oh that there were such a heart in them that they would fear me and keep all my commandments always that it might be well with them and with their children for ever Deuter. 6. 24. And the Lord commanded us to do all these statutes to fear the Lord our God for our good always that he might preserve us alive as it is at this day God hath tempered his sovereignty towards the Reasonable Creature and ruleth us not with a rod of Iron but with a Scepter of Love He draweth us with the Cords of a man Hos. 11. 4. That is with Reasons and Arguments taken from our own happiness Man being a rational and free Agent he would lead and quicken us to our duty by the consideration of our own benefit and when he might say only Thus shall ye doe I am the Lord yet he is pleased to exhort and perswade us not to forsake our own Mercies or to turn back upon our own happiness and to propound rewards that we may be encouraged to seek after him in that way of duty which he hath prescribed to us The reward is everlasting glory with the mercies of this life in order to it Heb. 11. 6. God is and he is a rewarder of them that diligently seek him 4. How indispensibly Obedience to his Commandments is required of us As long as the heart is left loose and arbitrary such is the unruliness and self-willedness of mans nature Rom. 8. 7. The Carnal mind is enmity against God for it is not subject to the law of God neither indeed can be The Carnallist will not be held to his duty but leave that which is honest for that which is pleasing and be governed by his Appetite rather than his Reason therefore Faith hedgeth up his way sheweth him that without holiness it is impossible to see God Heb. 12. 14. That there is no coming to the End unless we take the way that there is no hope of Exemption or excuse for the breaches of his Law allowed but the plea of the Gospel which doth not evacuate but establish Obedience to God's Commands requireth a renouncing of our former conrse and a hearty Resolution To serve God in holiness and righteousness all our days Luke 1. 74 75. Our duty is the end of our deliverance In the Kingdom of Grace we are not our own Masters or at liberty to do what we will Christ came not only as a saviour but as a lawgiver he hath his Laws to try our obedience Heb. 5. 9. And being made perfect he became the Authour of eternal Salvation unto all them that obey him He came not to lessen God's Sovereignty or Man's Duty but to put us into a greater Capacity to serve God he came to deliver us from the curse and indispensible rigours of the Law upon every failing not from our Duty nor that we might not serve God but serve him without fear with Peace of Conscience and joy of Heart and requireth such a degree of Grace as is inconsistent with any predominant Lust and Affection 5. That God loveth those that obey his Law and hateth those that despise it without respect of persons Acts 10. 35. In every Nation he that feareth God and worketh righteousness is accepted with him Psalm 5. 5. Thou hatest all the workers of Iniquity Prov. 11. 20. They that are of a froward heart are an Abomination to the Lord but such as are upright in their way are his delight The more obedient the more God loveth us the less obedient the less God loveth us Therefore unless we love what God loveth and hate what God hateth doe his commands carefully and avoid the contrary we cannot be acceptable with him for God would not make a Law in vain but order his Providence accordingly 6. That one day we shall be called to an account for our conformity and inconformity to God's law There are two parts of Government Legislation and Execution the one belongeth to God as King the other as Judge Laws are but a shadow and the sanction a Mockery unless there shall be a day when those that are subject to them shall be called to an account and reckoning His threatnings are not a vain Scare-Crow nor his Promises a golden Dream therefore he will appoint a day when the Truth of the one and the other shall be fully made good and therefore Faith enliveneth the sense of God's Authority with the remembrance of this day when he will judge the World in Righteousness II. The Necessity 1. The Precepts are a part of the Divine Revelation the object of Faith is the whole Word of God and every part of divinely inspired Truth is worthy of all belief and reverence The word worketh not unless it be received as the Word of God 1 Thess. 2. 13. For this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of Men but as it is in Truth the word of God which effectually worketh also in you that believe Now we cannot receive the Word as the word of God unless we receive all there are the same reasons to receive one as the other therefore if any part take good rooting the whole is received There may be a superficial affection to one part more than another but if there be a right Faith we receive all 'T is the engrafted Word that is effectual to the saving of our Souls Iames 1. 21. if we would ingraft the Word the Precepts must stir up answerable Affections as well as the Promises Every part must affect us and stir up Dispositions in us which that part is apt to produce if the Promises stir up Joy and Trust the Precepts must stir up Love Fear and Obedience The same Word which calleth upon us to believe the free Pardon of our Sins doth also call upon us to believe the Commandments of God for the regulating and
though he kept God's Commandments yet he craveth farther Grace and desireth that he may be still taught because he knew not all that he might know and was ready to erre both in Practice and Judgment and this must teach us to desire God's guidance and direction not onely when we have erred but when we doe well Many when they have smarted for their Errours will desire God to teach them but David kept this continual dependance upon God for daily Grace both for turning away of evil and also for doing good Prov. 3. 5 6. Trust in the Lord with all thine heart and lean not upon thine own Understanding In all thy ways acknowledge him and he shall direct thy Paths which we are to follow in our Places and Callings We are apt to ascribe too much to our present Frame and Resolutions God must still be called to for his Counsel and Blessing in every Business 5. An Evangelical Frame He pleadeth not Merit appealeth not to Justice but to God's Grace and Goodness This should be the special ground-work of our Prayers The Lord doth all to the praise of his glorious Grace Eph. 1. 7. and he will not have that Glory infringed either in part or in whole The Spirit of God is very tender of it in Scripture and we should be very tender of it in our Addresses to God that all Conceits of our own worth be laid aside and that we wholly fly to God's Goodness and Mercy The whole work of Sanctification from its first step to its last period is all of Grace all must be ascribed to God's free Goodness 6. The Will of God revealed in Scripture is a Subject that is never perfectly known While we are in the way to Glory there is always some new thing to be learned of it and from it even by those that are the greatest Proficients in the knowledge of it and therefore we must be still Scholars in this School and when we have learned never so much we must still be learning more This is continued lasting work for David is ever and anon at his old request Lord teach me thy Statutes and not without reason since ' tââ¦s not sufficient to know God's Will in some few great and weighty Actions of our livâ⦠but in all whether of greater or lesser Concernments And when we know Generals yet we are so apt to erre in particular Cases and since the Commandment of God is ââ¦o exceeding broad Psal. 119. 96. Every day we may see more into it and may be more fully informed of the mind of God We every day see more in a Promise than we did before in a Precept than we did before therefore the Apostle saith 1 Cor. 8. 2. And if any man think that he knoweth any thing he knoweth nothing yet as he ought to know Use. Here is a Pattern and President for us especially now we have ingaged our Souls to God let us seek this directive Grace It implieth Pardon and that maketh way for Joy and Comfort for God teacheth pardoned Sinners A sure Light and Direction prevents many troubles of Spirit and anxious doubts 't is a pledge and assurance of our getting home to God those whom God guideth are sure to be safe in the issue First It sheweth what should be the matter of our Prayers David beggeth not to increase him in Riches and Honours nor to flow in temporal Delights no if God would shew himself a good God to him he desireth it may be in giving him the spirit of Understanding and some increase of Holiness this he would take as the principal sign of God's Favour and Grace to him The World generally imploreth God's Goodness to another end they think they are dealt liberally with when every man hath his Lust satisfied they pray from the intemperateness of the Flesh but David professeth it was enough to him if he might find God answering him in that one thing which most others neglect and pass by in their Prayers or if they mention it 't is for fashion sake and to comport with the usual way of praying But because there is great deceit and we often pray for what we have no mind to have granted let us see if this be our temper 1. We must discover it in our Thanksgiving and blessing God for this Gift though he denieth us other which make a fair shew in the World Matth. 11. 25 26 27. At that time Iesus answered and said I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them to Babes Even so Father for so it seemed good in thy sight All things are delivered to me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him Christ sheweth that the Mystery of Grace is at God's disposing who manifests it as he seeth good that if he hath cut us short in other things and been liberal to us in this we should not onely be contented but highly thankfull and how contemptible soever we be in the World yet 't is matter of Praise and Thanksgiving in that God hath bestowed his Grace and Love to us according to his Will and Pleasure 2. By our Patience and Contentedness in the want and loss of other things for this things sake want if God's Providence be so loss if occasioned by our adherence to Truth want we have no reason to envy carnal Men Psalm 17. 14 15. From men which are thy hand O Lord from men of the world which have their portion in this life and whose belly thou fillest with thy hid treasure they are full of Children and leave the rest of their substance to their Babes But as for me I will behold thy face in Righteousness I shall be satisfied when I awake with thy likeness We have no reason to repine our present Condition of entertaining Communion with God in a practice of Holiness countervaileth all their Happiness especially our future Hopes to increase in Knowledge and abound in the work of the Lord and to own and stand up for an hated and despised Truth will bring more Comfort to our Souls than all the Pleasure the Wicked have in their sensual Delights Are they the happy Men that goe on in opposition against the ways of God Prov. 3. 31 32 33. Envy thou not the Oppressour and choose none of his ways For the froward is an abomination to the Lord but his secret is with the Righteous The curse of the Lord is in the House of the Wicked but he blesseth the Habitation of the Iust. They are not happier than the Godly 't is a greater Happiness to know more of God's Mind than any thing they injoy Iohn 15. 15. Henceforth I call you not Servants for the Servant knoweth not what his Lord doth but I call you Friends for all things that I have heard of my
the Emphasis he doth not barely acknowledge that God was faithfull though or notwithstanding he had afflicted him but faithfull in sending them Affliction and Trouble are not onely consistent with God's Love plighted in the Covenant of Grace but they are parts and branches of the New Covenant-Administration God is not onely faithfull notwithstanding Afflictions but faithfull in sending them There is a difference between these two the one is like an exception to the Rule quoe firmat regulam in non exceptis the other makes it a part of the Rule God cannot be faithfull without doing all things that tend to our good and eternal Welfare the conduct of his Providence is one part of the Covenant-Ingagement as to pardon our sins and sanctify us and give us glory at the last so to suit his Providence as our need and profit requireth in the way to Heaven 'T is an act of his Sovereign Mercy which he hath promised to his People to use such discipline as conduceth to their safety In short the Cross is not onely an exception to the grace of the Covenant but a part of the grace of the Covenant The meaning is God is obliged in point of fidelity to send sharp Afflictions Psal. 89. 32. I will visit their transgression with the rod and their iniquity with stripes Sharp Rods and sore Stripes not onely may stand and be reconciled with God's loving kindness and truth but they are effects and expressions of it 't is a part of that transaction viz. his Covenant-Love 3. The third thing to be explained is his sense of these Truths I know Knowing implies clearness of apprehension and firmness of perswasion so that I know is I fully understand or else I am confident or well assured of this truth But from whence had David his Knowledge how knew he all God's Judgments to be right not from the Flesh or from natural Sense no the Flesh is importunate to be pleased will perswade us the contrary If we consult onely with natural Sense we shall never believe that when God is hacking and hewing at us he intendeth our good and benefit and that when sore Judgments are upon us his end is not to destroy but to save to mortify the Sin and save the Person Sense will teach us no such thing but will surely misinterpret and misexpound the Lord's dealings For the Peace of God is a riddle to a natural Heart Phil. 4. 7. Whence then had David his Knowledge partly from the Word of God and partly from his own observation and particular experience 1. From the Word of God for 't is a maxime of Faith that God can doe no wrong That he is righteous in all his ways and just in all his works Psal. 145. 17. And again Deut. 32. 4. He is the rock his work is perfect for all his ways are judgment and truth and without iniquity just and right is he These are undeniable Truths revealed in the Word of God and must satisfy us whatsoever Sense saith to the contrary the causes and ends of God's particular Judgments are sometimes secret but they are always just Psal. 97. 2. Clouds and darkness are round about him but righteousness and truth are the habitation of his throne Therefore when we see not the reason of God's particular Dispensations we must believe the righteousness and goodness of them 2. David knew by his own observation and particular experience he had much studied his own Heart and considered his own ill deservings and Soul distempers and therefore saw the Lord's Discipline was necessary for him We should better understand God's work and sooner justify him both in point of justice and faithfulness if we did use more observation and did consider what need and profit there is of Affliction Tribulation worketh experience Rom. 5. 4 5. We see what need there was of Affliction and how seasonable the Lord's work was This is a more sensible way of knowledg than the former Faith is a surer ground but spiritual Observation hath its benefit Natural Conscience doth represent our guilt but experience sheweth God's faithfulness how seasonably God took us in our Month and suited his Providence to our present Condition Doct. That it would much quiet the minds of the people of God about all the sad dispensations of his Providence if they would seriously consider the justice and faithfulness of them So did David silence all his murmurings when the hand of God was sore upon him so should we silence all our murmuring all our suspicions of God's dealing when we are under the Cross. I know the Lord doth nothing unjust but is faithfull he will not retract his Covenant-Love and I know his Covenant-Love binds him to lay on us seasonable Affliction and Correction I shall doe two things First Illustrate the Point by some Considerations Secondly Shew that there is much of justice and faithfulness in all the Troubles and Afflictions of God's People Consider 1. We are not onely to grant in the general that God's Judgments are right but that he hath in faithfulness afflicted us So doth David when the stroke of God was heavy upon himself Many will assert the Righteousness of God when they speak to others in their Afflictions but do not indeed justify him in the Afflictions that come upon themselves We are hasty to censure but backward to humble our own Souls before God they will give him the praise of his Justice when he chasteneth others but think God dealeth harshly and rigorously with them when his Scourge is upon their own backs Such a difference is there between Knowledge speculative and experimental between that Conscience which we have in others Concernments and that Knowledge which self-love giveth us in our own David here doth not onely own the general Truth but sees God's faithfulness when the stroke lighted upon himself So Iob 4. 3 4 5. you shall see this was objected to Iob that he could comfort others but now the hand of God was upon him his Soul fainted They that stand upon the shore may easily say to those that are in the midst of the Waves and conflicting for life or death Sail thus When we are well we give Counsel to the sick but if we were so how would we take it our selves So can we say patiently all is just and keep silence to God Consider 2. We must not onely grant this truth that God is faithfull when at ease but when under the sharpest and smartest Discipline We use to praise God in prosperity but we should bless him also when he seemeth to deal hardly with us speak good of God when under the Rod. When we view a Cross at a distance or in the doctrinal contemplation of this Truth we say that God may exercise us with the greatest evil and that we need these methods to bring us to Heaven but when Afflictions come thick and near and close and we are deprived of our nearest and dearest Comforts Credit Liberty Health Life
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. ãâã ãâã ãâã ãâã ãâã 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
upward that is to God for ease and relief as when we expect any bodies coming we send our eyes towards the place from whence he cometh Reasons 1. The Children of God make more of a Promise than others do and that upon a double account Partly because they value the Blessing promised Partly because they are satisfied with the assurance given by God's Word so that whereas others pass by these things with a careless eye their souls are lifted up to the constant and earnest expectation of the Blessing promised 'T is said of the Hireling that he must have his wages before the Sun go down Deut. 24. 15. Because he is poor and hath set his heart upon it Or as it is in the Hebrew lifted up his soul to it meaning thereby both his desire and hope He esteemeth his wages for it is the solace of his labors and the maintenance of his life and he assuredly expecteth it upon the promise and covenant of him who setteth him awork So it is with the Children of God they esteem the Blessings promised and God's Word giveth them good assurance that they do not wait upon him in vain 1 Tim 4. 10. Therefore we both labour and suffer reproach because we trust in the living God who is the saviour of all men especially of those that believe They know God is good to all much more to his Covenant servants They value his salvation and venture their All upon his salvation and the truth of his Word and therefore lift up their souls to him in the midst of their pressures and difficulties 2. It is some satisfaction to enjoy the Blessing in Idea and contemplation before we have it indeed Hope causeth a kind of anticipation and preunion of our souls with the blessedness expected as Heirs live upon their Lands before they have them And that 's the reason why Joy is made to be the fruit of Hope though it be proper to fruition and enjoyment Rom. 12. 12. Rejoycing in hope of the glory of God It refresheth them in their Pilgrimage and affecteth them in some measure as if it were in hand So Rom. 15. 13. The God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the holy Ghost While believing waiting hoping while conflicting with difficulties They carry themselves as if they had already obtained the thing promised for by eying the Promise they are cheared and revived Hope giveth a foretaste especially when the comforting Spirit addeth his impression thereunto 3. The opening of the eye of Faith argueth a closing of the eye of Sense which giveth a double benefit First That we are not withdrawn with vain Objects Secondly Not discouraged with contrary Appearances First That we are not withdrawn by vain Objects Nothing doth quench Zeal and Holiness and Joy in the Lord nor cast water upon that sacred fire which should be kindled and kept ever burning in our bosoms so much as keeping the eye of Sense always open to behold the lustre and beauty of worldly vanities Alas then hope of Heaven and salvation from God is a cold heartless thing we think of it carelesly desire and press after it very weakly But now when the eye of Sense is shut and the eye of Faith kept always open then Hope advanceth it self with life and vigor and present things seem less and things to come more great and glorious in our eyes 1 Pet. 1. 13. Be sober and hope to the end c. Sobriety is the moderation of our affections in the pursuit and ââ¦se of earthly things The delights of the present life burden the Soul glue it to the earth and to base and inferior objects But when our Souls are kept in the fresh lively and serious expectation of better things all the things of the world appear more contemptible 'T is not for Eagles to catch Flies nor for the Heirs of Promise to be captivated by the delights of Sense so that every day our Hope is more certain and powerful our pursuit more earnest The mind is not darkned with the fumes of lust nor diverted from those noble objects Secondly The eye of Sense being shut we are not discouraged with contrary appearances nor with fears and troubles and the tryals of the present life because Hope seeth Sun-shine behind the back of the Storm We have a notable Emblem of the eye of Faith and the eye of Sense in the Prophet and the Prophet's man 2 Kings 6. 15 16 17. When the servant of the man of God was risen early and gone forth behold an host compassed the city both with horses and charets and his servant said to him Alas my master how shall we do And he answered Fear not for they that be with us are moe than they that be with them And Elisha prayed and said Lord I pray thee open his eyes that he may see And the Lord opened the eyes of the young man and he saw and behold the mountain was full of horses and charets of fire round about Elisha's man is afrighted with the dreadful appearance of Enemies encompassing them round about and is at his wits end What shall we do But his Master Elisha had the eye of Faith and could see great preparations which God had sent for their defence which the servant could not see therefore encourageth him and in a Prophetical Vision sheweth not only more horses and charets but charets of fire which were no other than the Angels of God come together in the manner of an Host to rescue the Prophet of God What was represented to him in a Prophetical Vision is always evident to Faith and to the eyes of a believing Soul They see God and his holy Angels set for their deliverance When God openeth the eyes of the mind they can see the glory and power of the other world and then though troubled on every side yet not distressed though perplexed yet not in despair though persecuted yet not forsaken though cast down yet not destroyed 2 Cor. 4. 8 9. Though wrestling with difficulties yea brought to some extremities yet this invisible assistance supporteth them and though they have little humane means yet God carrieth them on to their expected end and issue 1. USE To reprove us for poring so much upon present things and neglecting those to come especially the great recompence of reward Alas Men have either none or cold thoughts of that blessed estate which is offered in the Promises Our thoughts flie up and down like dust in the wind they may sometimes light upon good things but they vanish and abide not We may have some cold ineffectual glances upon Heaven and heavenly things which flie away and never leave the Soul better This argueth Hope is very weak if there be any at all for Hope is always longing and looking out for the blessing Sending Spies into the Land of Promise to bring it tydings thence it will discover its self
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 ãâã ãâã ãâã ãâã ãâã 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 waââ¦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 ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 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
Gospel thus stated hath more stability than the foundations of Heaven and Earth Therefore expect nothing to be altered for thy sake the Gospel constitution it was setled long before thou wert born and it is an unalterable decree which cannot be reversed All this is spoken to confute them that look upon the Gospel as true and to be believed till they meet with something which crosses them and then they hope it is not so In short God is true when he promises true when he threatens true when he commandeth Or thus If the Gospel Covenant be false thou hast no ground of hope if true it doometh licentious sinners to eternal destruction SERMON XCV PSAL. CXIX VER 90. Thy faithfulness is unto all generations thou hast established the earth and it abideth THese words contain a Truth which is 1. Asserted 2. Represented by a fit and lively Emblem Thou hast established the earth and it abideth He had before said Thy word is setled in the heavens now he speaketh of it as manifested in the earth Here the constancy of God's Promises was set forth by the duration and equal motion of the heavenly bodies now by the firmness and unmoveableness of the earth God's powerful Word and Providence reacheth to the whole world this lower part here upon earth as well as the upper part in Heaven DOCT. That in all Ages God ever shewed himself a true God and faithful in all his Promises 'T is here confirmed by Experience and represented by an Emblem 1. God's Faithfulness relateth to some Promise wherein he hath engaged himself to his People Heb. 11. 11. She judged him faithful who had promised It is his Mercy to make Promises but it is his Faithfulness and Truth to fulfill them His Truth is pawned with the Creature till he discharge it Micah 7. 20. 2. His Truth dependeth upon his unchangeable nature but 't is confirmed to us by experience His unchangeable nature Heb. 6. 18. If a promise can be made out to be of God we have no more reason to doubt of it than of the nature and being of God yet quoad nos 't is confirmed by experience Psal. 18. 30. The word of the Lord is a tryed word We are led by sensible things and what hath been done doth assure us of what shall be done or may be expected from God 3. That therefore God hath been ever tender of his Truth that the event may answer the promise and we might know that God that hath been faithful and kept touch with the world hitherto will not fail at last The Heathens ascribed a double perfection to their gods ãâã ãâã ãâã ãâã ãâã So the true God is known by his Mercy and his Fidelity he never failed to perform his part of the Covenant with any Psal. 138. 2. I will praise thy Name for thy loving kindness and thy truth for thou hast magnified thy word above all thy Name As he hath made us admirable and great promises of giving his Son and with him all things so he will certainly perform all to the utmost importance of them The matter of his word is mercy and loving kindness and in the performance thereof there is great truth and fidelity as he hath made great and excellent promises so he performeth them most punctually So that in fulfilling his Word God will be known above all that is named or famed or believed or apprehended and spoken of them here is his great glory and excellency 4. That the Experience of all Generations doth confirm God's Faithfulness in his promises for 't is said in the Text His faithfulness is unto all generations in the Hebrew it is from generation to generation The Point may be amplified by two Considerations First That some Promises have been received by one Generation and fulfilled in another Secondly That the same common promises have been fulfilled to the Faithful in all Ages First That some promises have been received by one Generation and fulfilled in another when the matter so required as for instance Israel's going out of Egypt Gen. 15. 13 14. And he said unto Abram Know of a surety that thy seed shall be a stranger in a land that is not theirs and shall serve them and they shall afflict them four hundred years And also that Nation whom they shall serve will I judge and afterwards they shall come out with great substance Compare now Exod. 12. 41. And it came to pass at the end of the four hundred and thirty years even the self-same day it came to pass that all the hosts of the Lord went out from the land of Egypt Thirty years were added because of their Fathers dwelling in Canaan but God kept touch to a day So for the promise of the Messiah and calling the Gentiles that God fulfilled in due time and sent a Saviour into the world Gal. 4. 4. In the fulness of time God sent his Son When the Scepter was gone from Iudah Gen. 49. 10. when the Crown was possessed by Herod a Tributary and Foreigner during the Roman Monarchy which at length Christ should utterly destroy Dan. 2. 35. Nebuchad-nezzar had a Vision of an Image of four different Metals the head of gold arms and breasts silver belly and thighs brass and the feet part iron and clay while he beheld the Image and surveyed it from head to foot he saw a stone hewen out of the mountain without hands which stone smote the Image not upon the head breast or belly but upon the feet of iron and clay upon which it vanished away and the stone became a great mountain and filled the whole earth This Vision Daniel expounded of four Gentile Kingdoms which should succeed one another with great extent of dominion The first of the Babylonians which then was The second of the Medes and Persians The third of the Grecians The fourth of the Romans which subdued all the other and because possessed of the riches and glory of the former during this last Kingdom was the stone hewen out of the mountain and smote the iron feet this stone was the Kingdom of the God of Heaven which Christ set up but not to trouble you with mysteries and nice debates the Apostle telleth us Rom. 15. 8 9 10. That Iesus Christ was a Minister of the Circumcision for the truth of God to confirm the promises made to the Fathers And that the Gentiles might glorifie God for his mercy as it is written For this cause I will confess to thee among the Gentiles and sing unto thy Name And again it is said Rejoice ye Gentiles The Event in all these cases afterwards did speak for its self so in all that is yet to come we should depend upon the Veracity of God as the calling of the Iews the destruction of Antichrist a more ample effusion of gifts on the Church together with a dilation of its borders as the Patriarchs all dyed in faith Heb. 11. 13. Having not received the promises but having seen
Law but the doctrine of the Gospel As if he had said Stick to that Doctrine where you have been quickned comforted revived and your hearts setled for God hath owned that doctrine He appeals to their own conscience and to their own known experience that they should not quit the doctrine of Faith but prize and keep close to it for surely that which hath been a means of begetting grace in our souls that should be highly prized by us If God hath wrought grace and any comfort and peace stick there and own God there and be not easily moved from thence Another Apostle reasons Iam. 1. 18 19. God hath begotten us by the word of truth wherefore be swift to hear that is O! do not neglect hearing take heed of forsaking or neglecting the Word for then you go against your own known experience you know here you had your life quickning comfort strength and will you be turned off from this for many times a Seducer may turn off a Believer from the Word which hath given him his first knowledge of Christ. There are three Causes which carry Saints to the Word and other Ordinances viz. Necessity Natural Appetite and inward Inclination and Experience Necessity they cannot live without the Word Natural Appetite and inward Inclination they have hearts suited to this work the Spirit which wrought in the heart hath put a nature in them sutable to the work And Experience they have found benefit by it These are the three grand Causes of respect to the Word and they are all implied or exprest in that 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word there 's natural appetite for the Word we have them come as new born Babes and there 's necessity you cannot live nor keep nor increase what you have unless you keep to the Word and there 's Experience if so be you have tasted you have had powerful impressions and quicknings by this Word We should engage our hearts upon experience the comfort life and light that we have had by the Word of God 3d Reason Our own spiritual Estate will sooner be discerned by these Experiences the comfort and quickning received from the Word in the way of duty for experience worketh hope Rom. 5. 4. If your experiences be observed and regarded this works a hopeful dependance upon God for everlasting glory your evidences will be more ready and sooner come to hand The motions of our souls are various and through corruption very confused and dark and this is that which makes it so difficult upon actual search to dââ¦cern how it stands between us and God it 's for want of observation But now if there be constant observation of what passeth between us and God how he hath quickned comforted and owned us in our attendance upon him and what he hath done to bring on our souls in the way of life these will make up an evidence and will abundantly conduce to the quickning and comforting of our hearts Use I. For Information It shews us 1. The Reason why so many neglect and contemn God's Word because they never gâ⦠benefit by it they find no life in it therefore no delight in it Those that are quickned ãâã knowledge the mercy and improve it they esteem the Word and have a greater cââ¦science of their duty It is not enough to find truth in truth not to be able to contradâ⦠it but you must find life then we will prize and esteem it when it hath been lively in its operations to our souls 2. It shews the Reason why so many forget the Word because they are not quickned You would remember it by a good token if there were a powerful impression left upon your souls and the reason is because you do not meditate upon it that you may receive this lively influence of the Spirit For a Sermon would not be forgotten if it had left any lively impression upon your souls 3. If we want quickning we must go to God for it and God works powerfully by the influence of his grace and so he quickens us by his Spirit and he works morally by the Word both by the Promises and Threatnings thereof and so if you would be quickned you must use the means attend upon Reading and Preaching and meditating upon the Word As he works powerfully with respect to himself so morally by reasonings Use II. By way of Reflection upon our selves Have we had any of these Experiences David found life in God's Word therefore resolves never to forego it or forget it Therefore what experience have you had of the Word of God surely at least at first conversion there was the work of Faith and Repentance at first you will have this experience How were you brought home to God what have you had no quickning from the Word of God Case But here 's a Case of Conscience Doth every one know their Conversion or way of their own Conversion Christians are usually sensible of this first work There is so much bitter sorrow and afterwards so much rejoycing of hope which doth accompany that surely this should not be strange But though you have not been so wary to mark God's dealings with you and the particular quicknings of your souls yet at least when the Lord raised you out of your security and brought you home to himself you should have remembred it 1 Thess. 1. 9. They themselves shew of us what manner of entring we had unto you The entrance usually is known though afterward the work be carried on with less observation Growth is not so sensible as the first change God's first work is most powerful meets with greater opposition and so leaves a greater feeling upon us and therefore it were strange if we were brought home to Christ and no way privy and conscious to the way of it as if all were done in our sleep I say to think so were to give security a soft Pillow to rest on And therefore what quicknings had you then Can you say Well I shall never forget this happy season and occasion when God first awakened me to look after himself Many of God's Children cannot trace the particular Footsteps of their Conversion and mark out all the Stages of Christ's Journey and approach to their Souls ãâã are not alike thus troubled But yet that men may not please themselves with the ãâã position of imaginary grace wrought in them without their privity and knowledge let ââ¦e speak to this grand Case this manner of entrance of Christ into our souls how we are quickned from the dead and made living 1. None are converted but are first convinced of their danger and evil estate God's first work is upon their understandings Ier. 31. 19. After I was instructed I smote upon the thigh c. There is some light breaks in upon the Soul which sets them seriously a considering What am I Whither am I going What will become of me And Rom. 7. 9. When the
quickned me O! when a child of God is even dead and hath many damps and discouragements upon his heart when he goes to the Word there he hath quickning reviving and is encouraged to wait upon God again All our discomfort comes from forgetting what God hath spoken in his Word Heb. 12. 5. Ye have forgotten the exhortation which speaketh unto you as unto children There 's abundant consolation in the Word but we forget it and do not carry it always in our mind and then we lie under much dejection of heart if we do not study it discomfort will come upon us In the Word there 's a remedy for every malady and an ease for every smart and therefore this is that which makes it precious to the children of God II. Secondly The Saints readily yield this love to the Word Why 1. Because their hearts are suited to the Word The Word is every way suited to the sanctified nature and the sanctified nature is suited to it for that which is written in God's Book is written over again upon their hearts by the finger of the Spirit while we are in our natural state there is an enmity to the Law of God For we are not subject to the law of God neither indeed can be Rom 8. 7. I but when they come to be written upon the heart and mind then our affections are suited to the Word Carnal men do not love the Word why because it is contrary to them as Micaiah to Ahab He prophesieth nothing but evil to me it only rubs their sores and discovers their spots to them and that 's grievous and proud spirits think it to be a simple plain doctrine Worldly spirits love it not for it draweth them off wholly to think of things to come but they whose hearts are suited to it they have a mighty love to it 2. They have tasted the goodness of the Word therefore they love it 2 Pet. 2. 3. As new born babes desire the sincere milk of the Word why If so be ye have tasted that the Lord is gracious if you have felt any benefit Ier. 15. 16. Thy words were found and I did eat them and thy Word was unto me the joy and rejoycing of mine heart When they come to taste digest and have experience of the benefit in comforting changing supporting their own hearts then they love the Word of God that hath been the instrument of it Iam. 1. 18. He hath begotten us by the word of truth then what follows Be swift to hear If a man be begotten if he hath felt the benefit of the Word then he will be taking all occasions to delight himself and refresh his soul in the VVord of God in reading hearing meditating because he hath found sensible benefit Use 1. To shame and humble us that we are so cold in our love It is an admirable and an incredible affection David here speaks Consider who it was that speaks thus David he that was incumbred with the employments of a Kingdom he that had so many Courtly pleasures so many great businesses to divert and draw him aside yet all his employment could not with-hold him from delighting himself in the VVord of God It was David that was a King and mark how he doth express himself he doth not say I endeavor to keep thy Word but I love thy Word Nay he saith more he speaks of it as a thing he could not express How I love thy Law No great wonder that we cannot express the excellency of the Word but that our affections which are so finite that these should not be exprest this is wonderful Then he speaks of it with Exclamation too O how I love thy Law and he speaks this to God the Septuagint read it Lord how have I loved thy Law He makes God himself to be Judge not only of the truth of his love as Peter makes Christ the Judge of the truth of his love I have many failings I have fallen foully of late but Lord thou knowest all things thou knowest I love thee but he makes God the Judge of the strength of his love Lord how do I love thy Law Have we any thing answerable Heart should answer heart Are there such affections wrought in us as David expresseth to be in himself This should shame us for we have more reason there is more of the VVord of God revealed to us more of the counsel of God discover'd the Canon of Scripture being enlarged more discover'd than ever was to David yet our affections so cold SERMON CII PSAL. CXIX VER 97. Oh how love I thy Law c. I Come now to a second Use. To press us to get this Love Take three Arguments 1. This will wean us from sinful delight that is apt to insinuate with us and take our hearts it will draw us off from carnal pastimes curious studies vain pamphlets if you had this Love here would be your recreation in the word of God Castae deliciae meae sunt Scripturae tuae saith Austin here are my chaste delights thy holy Scripture to be ruminating and meditating there Here you will be employing your time and strength of your thoughts There are two things mightily concern us to make Religion our business and recreation our business in regard of the seriousness and our recreation and delight in regard of the sweetness Now if you have a word from God here will be your delight you will be exercising your selves contemplating the height depth and breadth of God's Love in Christ Jesus and turning over this blessed book Iob 23. 12. I have esteemed the words of thy mouth more than my necessary food Your very food for sustentation of your bodies will not be so sweet to you as the word of God for the comfort and refreshing of the Soul when the promises are as dry breasts and withered flowers when men have little or no feeling of the power of it upon their hearts no wonder they are besotted with the pleasures of sin Mans mind must have some pleasure and oblectation but their harts are chained to carnal delights so that they cannot mind the business of their souls 2. Your hearts will be more stable and upright with God more constant in the profession of godliness when you come to love the word and love the truth for the truths sake 2 Thes. 2. 12. Because they received not the truth in the Love of it therefore God gave them up to strong delusions that they might believe lyes The Lord hath seen it sit ever to continue this dispensation in the course of his Providence to suffer seducing spirits to go forth to try how we have received the truth whether only in the bare profession of it or received it in the Love of it Many have received the truth in the light of it that is compelled by Conscience and by humane tradition and currant opinions and custom of the country to profess it but they do not love it therefore they
sin to them Paul saith Rom. 7. 12. The Law is holy and the Commandment holy and just and good What 's the meaning of this disjunctive the Law and the Commandment By the commandment he means that particular Law which had so strangely affect-ed him that had wrought such tragical effects upon his heart made sin revive disturbed him discovered himself to himself he loves that law which broke in upon his heart with so much power and evidence and stir'd up his affections Carnal men love the comfortable part of the word to be feasted with priviledges but that part which urgeth them to unpleasing duties or discovers their sins they love not 1 Kings 22. 8. He doth not prophesie good concerning me but evil therefore I will not hear him Though he was a Prophet of the Lord and came with the word of the Lord yet he never prophesied good to me that is such things as did please him Do you think that was the temper of that wicked King alone no it is the temper of every wicked man's heart Amos 5. 10. They hate him that rebuketh in the gate and they abhor him that speaketh uprightly All wicked men have such a disposition they hate that part of the Word which doth stir up their fears revive their doubts and is contrary to their lusts Iohn 3. 20. It 's their general disposition Every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved They shun that part of the Word whereby they might come to know themselves either they could wish such things were not sins or that they did not know them to be sins 2 Pet. 3. 5. For this they willingly are ignorant of A guilty soul hath a secret enmity to the word of God being loth to read his own doom there and be much occupied and employed in that which condemns and accuseth him as a man that hath light ware is loth to come to the ballance or a man that hath counterfeit coin is loth to come to the touchstone so they are loth to come too close and near the word of God that their whole course may be discovered to themselves None but a pure sincere heart can have such an universal Love to God's Law 4. If you love the word you will ever love the Word for the same reasons that drew your heart at first continues still Psal. 119. 20. My soul breaketh for the longing that it hath unto thy judgments at all times By Judgments is meant the word of God which is the rule of God's proceeding with sinners It was not for a pang only that he had that strong and vehement affection but it was a constant thing at all times it was the ordinary frame of his heart Many men have good affections for a while but they abide not with them For some have an adulterous affection only they may love the word of God while it is new for novelty sake Iohn 5. 35. Ye rejoyced for a season in his Light And Act. 17. 20. They flocked about Paul because he seemed to be a setter forth of new Doctrine This is but carnal love that is soon altered or else it may be they have some love to the Word during some qualme of Conscience and they may find some savour in it when they have a little trouble upon them as we desire strong water in a pang not as a constant dyet When they are under some working of Conscience then they run to the word but as soon as they can lick themselves whole again they slight it and their love to the word is gone As their trouble wears off so their affection is worn off These are driven by fearing the word and not by the love of it For a great while men are carryed on pleasingly in their love to the word but when it grates hard bears hard upon Conscience and meets with their lusts then they go away in discontent As Herod heard Iohn gladly for a while Mark 6. 20. until his Herodias was touched and then follows his darling sin again Their Love is to the word if carnal credit accompany it as Iohn was welcome to the Jews until he fell under Herod's displeasure The stony-ground received the word with much joy until the Sun arose with a burning heat Matth. 13. There are certain times when it is a credit to be religious and when the Gospel is befriended in the world then men will have some seeming affection but it dies away God's Children love the word for its own sake therefore they ever love it They which love the truth for foreign reasons because of novelty merely out of present necessity publick Countenance because it is in fashion and repute or because they thought the word would flatter them more in their sins than it doth these do not love the word Thus David's affection is asserted Secondly VVe have David's assertion demonstrated It is my meditation all the day Doct. 2. They that love the Word will be meditating therein continually There are two Grounds for this Love causeth it and Love is encreased by it 1. Love causeth it We are continually thinking of whatsoever we love Rich men that affect worldly things are always thinking of gathering substance and encreasing their worldly portion as that man Luk. 12. 17 18. was dialoguising and discoursing with himself Carnal Lovers are thinking of that they love and ambitious men are feasting their souls with imaginations and suppositions of worldly greatness pleasing themselves by framing Images in their minds and Warriers are thinking of battels and wars and Voluptuaries are thinking of sports and pastimes and a Child of God is thinking of holy things Love causes the soul to be more where it loves than where it lives it 's the best entertainment they can find for themselves to frame Images of things loved in their minds 2. As Love begets meditation so meditation cherishes love Meditation is the life of all the means of grace and that which makes them fruitful to our souls What 's the reason there is so much preaching and so little practice for want of meditation Constant thoughts are operative If a Hen straggleth out from he nest she brings forth nothing her Eggs chill so when we do not set a brood upon holy thoughts if we content our selves with some few transient thoughts and glances about divine things and do not dwell upon them the truth is suddenly put off and doth no good All actions require time and space for their operation if hastily slubber'd over they cool if we give them time and space we shall feel their effects So if we hold truths in our mind and dwell upon them there will be an answerable impression but when they come like a flash of lightning then they are gone and we run them over cursorily That truth may work there is required three things sound belief serious consideration and close application Iob 5. 27. Lo this we have searched
teaching and is always at hand to guide us and give counsel to us which is cause of our standing We need this continual teaching to keep us mindful that we may not forget things known The Spirit puts us in remembrance because of the decay of fervency and dulness of spirit that groweth upon us therefore are truths revived to keep us fresh and lively that we may not neglect our duty because of incogitancy and heedlesness we mistake our way and are apt to run into sin in the time of trial and temptation Therefore we need a Monitor on all occasions Isa. 30. 31. that we may not be carried away with the corrupt bent of our own hearts Well then this abiding in us is the cause of perseverance 1 Iohn 2. 27. Use. To shew the reason of mens fickleness and unconstancy both in opinion and practice He that is led by man unto man both as to opinion and practice may be led off by man again when we take up Truth upon Tradition and Humane Recommendation Oh seek it of God! Isa 48. 17. I am the Lord your God that teacheth you to profit Not our own ability but the light of the Holy Ghost wait upon God learn something of him every day and give God all the glory SERMON CIX PSAL. CXIX VER 103. How sweet are thy words unto my taste yea sweeter than honey to my mouth IN this Verse you have another evidence of David's affection to the Word and that is the incomparable delight which he found therein as being suitable to his taste and spiritual appetite This pleasure and delight he found in the Word is propounded 1 By way of Interrogation or Admiration How sweet are thy words unto my taste As if he had said so sweet that I am not able to express it 2 By way of Comparison Yea sweeter than honey to my mouth To external sense nothing is sweeter than honey honey is not so sweet to the mouth and palat as the Word of God is to the soul. It is usual to express the affections of the mind by words proper to the bodily senses as taste is put here for delight and elsewhere eating is put for believing and digesting the truth Thy Word was sweet and I did eat it Jer. 15. 8. Again in all kind of Writers both prophane and sacred it is usual to compare the Excellency of Speech to Honey The Poet describes an Elegant man That his Speech flow'd from him sweeter than Honey And the like we may observe in Scripture Prov. 16. 24. Pleasant words are as an honey comb sweet to the soul and health to the bones He means words of wisdom such words as come from a pure heart now these are sweeter than Honey So the Spouse because of her gracious doctrine it is said Cant. 4. 11. Thy lips O my Spouse drop as the honey-comb And Psal. 19. 10. More to be desired are they than gold yea than much fine gold sweeter also than honey and the honey-comb For Profit he esteemed them more than Gold for Pleasure more than Honey or the Honey-comb and David saith here Thy words are sweet unto my taste He doth not say in general They are sweet unto the taste but sweet unto my taste Holy men that have much communion with God such as David was they that have his Spirit find this delight in the Word of God nothing so sweet or so full of pleasure to the soul. Two Points 1. That there is such a thing as spiritual taste 2. That to a spiritual taste the Word of God is sweeter than all pleasures and delights whatsoever Doct. 1. That there is such a thing as spiritual taste 1 I shall shew that it is and what it is The use of it and what is requisite to it 1. It appears that there is such a thing the soul hath its senses as well as the body We do not only know but feel things to be either hurtful or comfortable to us so the new nature doth not only know it but doth seem to feel it that some things are hurtful and others are comfortable to it and hence the Apostle's expression Heb. 5. 14. Such have their senses exercised to discern both good and evil Christians If there be such a thing as spiritual life certainly there must be spiritual sense for all life is accompanied with a sense of what is good or evil for that life and the higher the life the greater the sense Beasts feel more than a Plant when hurt is done to them because they have a nobler life and a Man than a Beast and the life of Grace being above the life of Reason there 's a higher sense join'd with it and therefore the pain and pleasure of that life is greater than the pain or pleasure of any other life for spiritual things as they are greater in themselves so they do more affect us than bodily A wounded Conscience who can bear it Prov. 18. 4. What a sense doth the evil of the spiritual life leave upon the soul And then for the comforts of the spiritual life the joys and pleasures of it are unspeakable and glorious 1 Pet. 1. 8. such joy as no tongue or words can sufficiently express A taste of the first-fruits of Glory how sweet is it Briefly let me tell you there are three internal Senses spoken of in Scripture Seeing Tasting and Feeling Sight implies Faith Iohn 8. 56. Abraham rejoiced to see my day And Heb. 11. 27. By faith Moses saw him that was invisible There is a seeing not only with the eyes of the body but with the eyes of the mind things that cannot be seen with the outward sense Abraham saw my day at so great a distance As there is sight so also taste which if we refer it to good is nothing else but spiritual experience of the sweetness of God in Christ and the benefits which flow from communion with him Psal. 34. 8. O come taste and see that the Lord is gracious Do not only come and see but come and taste The third sense is feeling or touch that relates to the power of grace Phil. 3. 10. That I might know him and the power of his resurrection c. There is a sense that a Christian hath of the power of grace and of Christ upon his soul so 2 Tim. 3. 5. Having a form of godliness but denying the power thereof When men resist the force and vertue of that Religion which they profess then they are said to deny the power of those Principles Well then there are spiritual senses 2. Now that we might know what they are let me shew 1. How these spiritual senses differ from the external 2. That in some sense they differ from the understanding 1 These spiritual senses differ from the external sense that I shall prove by three Arguments 1. Because in those things that are liable to external sense a man may have an outward sense of them when he hath not an inward
practical esteem when they can forfeit this taste for every trifle and flesh pleasing vanity or when they carelesly look after him are indifferent as to communion with God and think it not much whether they are accepted of God yea or no or manifest himself to you in Christ when the comforts of the Spirit are things you can spare and the consolations of God seem to be small it is all one to you whether you have experiences from God in duty or no your souls are satisfied this is a cause of decaying Then negligence in duties pray lazily hear carelesly not meditate often Inordinate savor of carnal pleasure that 's another cause What 's the reason the Temporary seems to be so affected he loseth his taste altogether carnal things have the first possession of his heart and being confirmed there by long use and custom being so suitable to us and so long rooted in us and we have such a vanishing glance of things to come this will work out that taste the love the sense we have of better things godly men when they turn out to the contentments of the flesh they lose their taste it becomes dead This is a considerable loss as to the vitality of your graces for without a taste of good or evil we shall neither eschew the evil nor follow that which is good with that serious constancy and diligence that is necessary A man that hath tasted of the poyson of Asps and the bitterness of the gall and wormwood that is ââ¦n sin will be afraid of it Rom. 6. 21. So a man that hath tasted of the sweetness of communion with God in Christ he is quickned and carried on with life courage and constancy That 's a dreadful place Heb. 6. 4 5. the loss of their taste is a degree to final Apostasie O! how many lose their taste their relish of Christ the good Word of God the powers of the life to come and are fallen fouly some forward into error some backward into a licentious course so that it is impossible to recover themselves by repentance SERMON CX PSAL. CXIX VER 104. Through thy precepts I get understanding therefore I hate every false way IN the former Verse the Man of God had spoken of the pleasure that was to be had by the Word now of the profit of it There is a great deal of pleasure to spiritual sense if we could once get our appetite we should find a world of sweetness in it and there is as much profit as pleasure As the pleasure is spiritual so also is the profit to be measured by spiritual considerations To escape the snares of the Devil and the dangers that way-lay us in our passage to Heaven is a great advantage Now the Word doth not only warn us of our danger but where it is received in the love of it breedeth a hatred of all these things that may lead us into it Through thy precepts I get understanding therefore I hate every false way In which Sentence the Prophet seems to invert the order set down ver 101. he had said I refrained my feet from every evil way that I might keep thy Word Where the avoiding of evil is made the means of profiting by the Word Here his profiting by the Word is made the cause of avoiding evil In the one Verse you have an account of his beginning with God in the other of his progress In this Verse here is 1. The Benefit he received by the Word and that is Sound and saving knowledge 2. The Fruit and Effect which this knowledge produceth in his heart Therefore I hate every false way Mark first The firmness of this Effect I hate He doth not say I abstain but I hate Secondly The Note of Universality Every Thirdly The Object false way it is not said evil way but false way or as it is in the original every path of lying and falshood Falshood is either in point of opinion or practice If you take it in the first sense for falshood in opinion or error in judgment or false doctrine or false worship this sentence holds good Those that get understanding by the Word are establish'd against Error and not only establish'd against Error or against the embracing or profession of it but they hate it 1. They are established All Error cometh from Ignorance or else Judicial Blindness First From Ignorance or unacquaintedness with the Word of God so Christ said to the Sadduces Te do err not knowing the Scriptures Mat. 22. 29. When Men study not the Word which is the Rule of Truth no wonder if they lie open to every fancy they take up things hand over head and by a fond credulity are led away by every suggestion presented to them So it is said 2 Pet. 3. 10. That the unstable and unlearned wrest the Scriptures to their own destruction By the unlearned is meant not those that are unskilful in Humane Literature though that be a great help but those that are unskilful in the Word of Righteousness poor deluded souls that lie under a great uncertainty Secondly Judicial Blindness For men that have great parts and a presumption of their own wit are given up to be blinded by their own Lusts and though they know the Scriptures yet they wrest them to speak according to the sense of their carnal interest 1 Thes. 2. 12. And so they see not what they see being given up to the witchery and inchantment of Error Gal. 3. 1. O foolish Galatians who hath bewitched you So that all false ways proceed from the want of reason and the pride of reason The one is the cause of the Simple's erring who believeth every word The other of those that are knowing and are otherwise of great parts but they make their wit their Idol and so would be wise above the Scriptures or else are sway'd by their own Lusts they do not fix themselves in the power love and practice of Truths revealed in the Scriptures and so are given up to hellish delusions Now in this sense I might speak with great profit of these words especially now when so many Errors are broached and all the Errors of Christianity come a breast to assault it at once and such changeable Times as produce several Interests whereby men are blinded and such Levity in the Professors of Religion Why then study the Word with a teachable heart that is renouncing your own wit and giving up your selves to God's direction and practise what is plain without being sway'd with the profits and pleasures of the world and you may come to know what is the mind of God Men think all is uncertain in Religion and are apt to say with Pilate What is truth John 18. 38. No the Scriptures are not obscure but our hearts are dark and blind with worldly Lusts otherwise The counsel is plain and you might say with David Through thy precepts I get understanding therefore I hate every false way 1. Where the Spirit
of God doth affect men with an earnest desire of knowledge and so affect them as to desire to know the Will of God for no other reason but that they may avoid what is displeasing to God and do what is pleasing in his sight and therefore hear pray read meditate and study the holy Scriptures they are sure to be right for the main 2. Not only avoid the belief and profession of falshood but hate it I hate every false way Not the persons but pity them Phil. 3. 19. I tell you weeping It should be the grief of our hearts to see them misled but as for the Error hate it whatever is not agreeable to the rule of Truth or dissenteth from the purity of the Word There is too great a coldness and indifferency about the things of Religion as if Truth were not to be stood upon Carnal men hate the Truth Psal. 50. 17. They hate instruction and cast my laws behind their backs Truly we have much more reason to hate Error without which we cannot be safe it is so catching with our natures 2dly In point of Practice and so every falshood may be applied 1. To Craft or Carnal-Wisdom I hate Fraud and Deceit true understanding makes us hate false wisdom a simple honest conversation suits best with Christians 2 Cor. 1. 12. In simpliââ¦ity and godly sincerity we have had our conversation in the world 2. Carnal or worldly Vanities and flattering and fallacious Pleasures these entice us with a fair outside and promise a great deal of happiness and comfort to us but when we neglect better things and run after them they deceive us in the issue They are called deceitful riches Mark 4. 19. And Beauty is said to be deceitful Prov. 31. 3. And those that run after these things are said to run after lying vanities Jonah 2. 8. Those that fail when we hope to enjoy them 3dly I take it more generally for all Sin Sinful ways are false ways and will surely deceive those that expect good from them or walk in them Heb. 3. 13. Deceitfulness of sin And deceitful lusts Ephes. 4. 22. And Sin hath deceived me and slew me saith Paul Rom. 7. 11. Sin is false and deceitful many ways 1. It presents its self in another dress than its own proposing evil under the name of good calling light darkness and darkness light Isa. 5. 20. or shadows of good for that which is really good gilded trash for perfect gold 2. As it promiseth happiness and impunity which it never performeth or maketh good Deut. 29. 19 20. and so the poor sinner is led as an Ox to the slaughter Prov. 7. 22 23. And we do not see the danger of it till it be too late to help it and it appeareth in its own colours in the foulness of the Act and the smartness of the Punishment Esau when he had sold the Birthright bewailed it with tears when it was too late Heb. 12. 16 17. The foolish Virgins tarried till the door was shut Mat. 25. 11 12. It is good to have our eyes in our head to see a plague when we may prevent it Prov. 22. 3. The foulness of the Act terrifieth as it did Iudas when he betray'd his Master Mat. 27. 4. Their hearts giveth evidence against them Rom. 2. 15. Excusing or accusing one another As Cain Gen. 4. 14. My punishment is greater than I can bear The unclean person shall mourn at the last when his flesh and his body shall be consumed Prov. 5. 11. Adam and Eve were sensible too late when their eyes were opened Doct. By the Word of God we get that true sound wisdom which maketh us to hate every false way Four things are implied in the Point and in the Text. 1. A Hatred of Sin 2. The Universality of this Hatred Every false way 3. That tââ¦is is a part and fruit of wisdom I get understanding therefore I hate 4. This wisdom and understanding is gotten by God's precepts First That it is our duty to hate Sin It is not enough to reform our practice or to abstain from the Act or to avoid the occasions that may lead to it but it must be hated Psal. 97. 10. Ye that love the Lord hate evil He doth not say forbear it but hate it Love to the chiefest good is fitly accompanied with hatred of the chiefest evil God he is our chiefest good you love the Lord and you must also hate evil the one is as natural to grace as the other for the new nature hath its flight and aversation as well as its choice and prosecution As it inclines us to chuse God for our portion and to pursue after things that lead to God so it hath a disposition to make us avoid that which is evil there are things hurtful to the new nature as well as any other being now hatred is to arm us against it In short this hatred is required 1. Because this is the true principle of resistance against Sin Until a man hate Sin he is never truly set against it as a man is never throughly gained to that which is good until he loves holiness for holiness sake his affections may be bribed with other considerations but then he is rooted in holiness when he loves holiness for its own sake So a man that is not resolved against Sin that will not hate it for its own sake may be frighted out of Sin for a Fit or by the interposings of Conscience put out of humor but his heart falls in again with his old Lusts until there be an envy and detestation of Sin but when it comes to this hatred then temptations cannot easily overcome examples draw not nor difficulties compel us to that which is evil Persuasions and allurements formerly were of great force straightway they followed but when the bent is another way they are not so eaââ¦ly drawn by force and examples which seem to have such cogency Before men did easily swim with the stream but here 's a counter-motion when they hate that which is evil this is the fence of the soul and draws us to an indignation Hos. 14. 8. 2. Partly because this a true distinctive evidence between those that are good and those that are evil Many may forbear Sin that yet do not hate it they forbear it out of restraint out of fear of punishment shame worldly ends yet they regard iniquity in their hearts Psal. 66. 18. As a Dog loves the bone yet fears the blows God judgeth not as Man Man is blameless he abstains from Sin but God hateth Sin Man judgeth according to the action but God judgeth according to the frame of the heart 1 Sam. 16. 7. For he is able to look to the inward springs and poize our spirits So on the other side good men may slip into an evil action but their hearts are against it it 's the evil which they hate Rom. 7. 15. They may be foiled but their hearts are bent another way
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 ãâã ãâã ãâã ãâã ãâã Phil. 1. 7. And the Ministry must be ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã some things hard to be understood but doth not say there are ãâã ãâã ãâã ãâã ãâã things that cannot be understood not there are things impossible to be understood but there 's some difficulty in
glory Use 2. Reproof 1. Of those that walk in the midst of this light and yet perceive no more of the things of God than if they were in darkness these lose the Benefit which God vouchsafeth to them Iohn 1. 5. The light shineth in darkness and the darkness comprehendeth it not And Iohn 3. 19. The light is come into the world and men loved darkness rather than light It had been better for them they had never heard of the Scriptures and that God had never set up such a lamp in the Church These men believe the Word of God is a light and a lamp yet never take care of nor give heed to it they are careless and never measure their actions according to this Rule 2. It reproves those that set up another Rule and look for an infallible Interpreter 1 Those that set up Reason instead of the Word of God Alas this is an imperfect Rule these men would bring down all things before the Tribunal of their own Reason these are not Disciples of Christ but Masters they will not be taught by the directions of the Word but by their own dark hearts I have told you the Candle of the Lord did burn bright within us but alas now 't is weakned by sin it is an imperfect irrational thing we can never be saved by it 2 Others are guided by their Passions and Lusts this is their direction and their lamp this will surely lead them to utter darkness If you live after the flesh you shall dye Rom. 8. 13. 3 Some take the counsel and example of others this will leave them comfortless and make them fall into the snare 4 Some go to Witches in straits as the Prophet reproves such Isa. 8. 19 20. Should not a people seek unto their God 5 Others expect new Revelations from Heaven to counsel them they would converse with Angels now God hath spoken to us by his Son Gal. 1. 8. If an Angel from heaven should bring another Gospel than that which we have preached unto you let him be accursed Use 3. Caution To enterprize nothing but what you have a Warrant for out of the Word of God When you are going about any action say Where 's my warrant If I do it upon my own brain I must stand to my own hazard and all the evil that comes upon me it is the fruit of my own counsel Numb 27. 21. The Priest was to ask counsel of the Lord who shall go out and who shall go in And 1 Sam. 23. 9 10. To do things with a doubting Conscience with an uncertainty whether it be good or bad it is a sin for whatsoever is not of faith is sin still seek your direction from the Word Use 4. It exhorts us to bless God and be thankful for this light Isa. 9. 2. The people that sate in darkness saw great light There is the same difference between the Church and other places as there was between Egypt and Goshen Exod. 10. 23. Here is light and in other places thick darkness What a mercy is it that we have present direction a light to guide us here in grace that will bring us to glory Give thanks to God for so great a benefit 2. Walk according to the directions of the Word walk in the light Ephes. 5. 8. believe it Heb. 4. 2. the true and infallible truth that came out of God's mouth and then apply it say this truth which is spoken is spoken to me Mat. 13. 37. and urge thy heart with the duties of it this was spoken for our learning be persuaded of this truth and so walk and so do and you shall not find any miscarriage 1 Cor. 15. 58. Here 's my warrant and my direction I will keep to it though it expose me to many hazards and straits I know it will be made up at last it will not be lost labor to do what God biddeth thee to do SERMON CXIV PSAL. CXIX VER 106. I have sworn and I will perform it that I will keep thy righteous judgments IN the former Verse David had commended the Word for a sure direction it is a light and a lamp how so not only by God's designation and appointment but by Davids choice It was a light to my feet and a lamp to my steps Now in this Verse he speaks of his firmness and constancy to that choice I have taken thy Word for my guidance and direction and there he did resolve to stick his constancy was grounded upon a vow or upon a promissory Oath which he saw no cause to retract or repent of I have sworn and I will perform it c. In which words you may observe 1 The strength of David's resolution and purpose expressed in his Oath not I must or I will keep but I have sworn c. 2 The matter of this purpose or Oath and that was to keep God's judgments 3 One great motive and reason that inclined him so to do in the word Thy righteous judgments the marvellous equity that was to be observed in the things commanded by God 4 The conscience that lay upon him of observing this Oath I will perform it As if he had said I saw a great deal of reason to make the promise so solemnly to God and I see no reason at all to retract it Four Points I shall observe 1. That it is not only lawful but good and profitable to bind our selves to our duty by a Vow solemnly declared purpose and holy Oath so David I have sworn 2. That this help of an Oath or Vow should be used in a matter lawful weighty and necessary I have sworn saith David but what hath he sworn To keep thy righteous judgments A great duty which God had enjoined him in his Covenant 3. Those that are entred into the Bond of a holy Oath must religiously observe and perform what they have sworn to God I have sworn and I will perform 4. That we may perform our Oaths and lie under a sense and conscience of our Engagements to God it is good that they should be often revived and renewed upon us for so doth David here recognize his Oath I have sworn that c. Doct. 1. That it concerns us sometimes to bind our selves to God and the duty that we owe to him by an Oath 1 That it is lawful so to do appears from Gods Injunction and the practice of the Saints 1. From God's Injunction He hath commanded us to accept of the Gospel Covenant and not barely so but to submit unto the Seals and Rites by which it is confirmed which submission of ours implieth an Oath made to God Baptism is our Sacramentum Militare Sacramental Vow our Oath of Allegiance to God and therefore it is called 1 Pet. 3. 21. ãâã ãâã ãâã ãâã ãâã The answer of a good conscience towards God an answer upon God's demands in the Covenant God does as it were in the Covenant of Grace put us to the question Will
ever II. The evidence of that Choice For they are the rejoycing of my heart I call it the evidence for so it is a proper demonstration that he took Gods Precepts for his heritage this is the mark and sign of it they are the rejoycing of my heart it did his heart good to think of his heritage and what an ample Portion he had in his God I. Let me speak first of his Choice Whence this Observation It is the property of Believers to take Gods Testimonies for their heritage In the management of which Truth I shall shew 1. What are Gods Testimonies 2. What it is to take them for an heritage 3. The reason why it is their property to do so First What are Gods Testimonies Any Declaration of his Will in Doctrine Precepts Threatnings Promises The whole Word 't is the the testimony which God hath proposed for the satisfaction of the World It is Gods Deposition or Testimony to satisfie men what is his mind and will concerning their salvation Gods Testimony is the publick Record that may be appealed unto in all Cases of doubt Psal. 19. 8. The Statutes of the Lord are right rejoycing the heart c. The testimonies of the Lord are sure making wise the simple By the Statutes of the Lord is meant in general the whole Counsel of God delivered in the Word But then more specially and chiefly they imply the Evangelical or Gospel Part of the Word the Promises of the Covenant of Grace Isai. 8. 20. To the Law and to the Testimonies Testimony in this sence is contradistinguish'd to the Law or Gods Precepts what is required of us thus the Ark of his Testimony is called by that name Mark this Notion of calling the Word Gods Testimony it shews us what regard we should have to the Precepts and Promises of God you need regard them it is Gods Testimony to you and then against you Christ would have his Word preached as a testimony against them Mat. 24. a testimony to them that they might know Gods Mind and then if it were not received a testimony against them at the last Day when God comes to Judgment the Sinner will be without an excuse but will not be without a testimony every Sermon will rise up against him in judgment it will be a testimony for their Conviction And as we should regard his Precepts so it shews in what regard his Promises are which are chiefly his testimony therefore it is said Iohn 3. 33. He that hath received his testimony hath set to his Seal that God is true You give God the Glory of his Truth by venturing your Souls upon his testimony whereas otherwise you make him a Liar a Blasphemy which is most contrary to the Glory of his Being 1 Iohn 5. 10. He that believeth not makes God a Liar Look upon the Promises as Gods Testimonies you may urge it to your own heart and to God We may urge it to our own heart when we are full of doubts and troubles here we have Gods testimony to shew for it Why do ye doubt O ye of little Faith Here 's Gods testimony Nay it is a testimony under an Oath that the Heirs of Promise might want no satisfaction Heb. 6. 18. If we had but Gods bare word it should beget Faith for God stands much upon his truth but we have his Oath his Hand and Seal why after such a solemn assurance shall I make God a Liar as being in doubtful suspence And they are a testimony which you may produce to God himself Lord thou hast said and here 's a Promise wherein thou hast caused me to hope I expect nothing but what thou wilt perform Look as Tamar shewed the Tokens to Iudah when he was about to condemn her shewed him the Ring and the Staff as a testimony and said Whose are these Gen. 28. 25. You put God in mind oâ⦠his Pââ¦ise here 's the testimony he hath called you to these hopes whereby you should wait upon him how shall we take it here for the Precepts of God or the Promises or both Surely the Precepts of the Word are the Heritage or the Gospel and Treasure of the Church a Treasure not to be valued and every single Believer is to take up his share and count them his Treasure and his Heritage No man can take the promissory Part of the Word for his Heritage but he is to take the mandatory Part also As in every Bond and Indenture the Conditions must be kept on both sides so if you should take it for the whole Covenant of God wherein God is bound to us and we to God there were no incongruity Yet the Notion of an Heritage is most proper to the Promises and these are the rejoycing of our Soul the foundation of our solid comfort and hope the Promises are a witness in our hearts how he stands affected to us of which we are most apt to doubt through our unbelief Natural Light will convince us of the Justice and Equity of his Precepts therefore by the special use of the Word the Promises of God are called his Heritage Again the Promises are put for the things promised and Testimonies for the things contained and revealed in them for the Promises properly are not our heritage but they are the evidences the Charters which we have to shew for our Heritage The Blessings of the Covenant are properly our Heritage and the Promises are the Assurance and Conveyances by which this Heritage is made over to us As we say a Mans Estate lies in Bonds and Leases meaning he hath these things to shew as his right to such an Estate so the Promises that is the Blessings contained or the Testimony revealed there they are the things a Believer takes for his Portion Thus I have shewed what is meant by the testimonies of God Secondly What is it to take them for our Heritage There are two words Heritage and I have taken them The word Heritage first notes the substance of our portion or what we count our solid and principal Estate Secondly it notes our right and propriety in it Thirdly The kind of tenure by which we hold it Fourthly Many times actual possession Now saith David I have taken that implies actual choice on our part We are not born Heirs to this Estate but we take it we chuse it for our portion And mark he doth not say they are but I have taken them for my heritage Every Believer cannot say these are mine they are my heritage for every one hath not assurance but yet every one should say I have taken them there I look for my happiness for every Believer is alike affected though not alike assured David doth not here so expresly mention his interest though that is implied as his choice Briefly to take Gods testimony for our heritage implies four things 1. To count them our chiefest portion let others do what they will this is my share my lot my portion saith
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
men hate God as a Law-giver and as a Judge they cannot hate him as a Creator and Preserver under that formality they do not hate God but the ground of our hatred to God is his Law Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can be But now saith David I love thy Law I do not fear it but love it I do not only keep it but love it A Child of God will bless God for his Commands as well as his Promises he ownes God in the holiness of his Law and looks upon it as a Copy and draught of Gods own perfection 't is a good Law there is a suitableness between it and a renewed heart and therefore I love thy Law The one of these is inferred out of the other his love to the Law is mentioned as a ground of his hatred against vain thoughts Love is the great wheel of the Soul that sets all a going Therefore sin is hated because the Law is loved He that hath a true respect to the Law of God is sensible of the least contrariety to it for hatred is uniform the Philosopher tells us it is to the whole kind as Haman when he hated Mordecai sought to destroy all the people of the Jews and when a man hates sin he hates all sin even where he finds it in thoughts words speeches love will not allow it Well then I love thy Law therefore do I hate vain thoughts that is though I cannot wholly keep them out of my heart yet I hate them resist them watch against them they are not allowed there Without further glossing the Point is this Doct. It is a sign of an unfeigned love to the Law of God when we hate vain thoughts I observe it because a man never begins to be really serious and strict till he makes conscience of his thoughts his time and is sensible of his last account Of his thoughts for that 's a sign he minds an intire subjection to the Law of God that he may obey it from his very soul. Of his time that it may not pass away before his great work be done Of his account that is not far off the Christian that lives in a due sense of his great account is always preparing to reckon with God The one of these doth inforce the other A man that is sensible he shall be called to a reckoning will be careful how he spends his time and he that is careful how he spends his time will make conscience of his thoughts I. To give a tast of the vanity of thoughts II. Shew what sins most occasion vanity of thoughts III. The reasons why a godly man will make conscience of his thoughts I. Some tast of the vanity of thoughts There are three solemn words by which the New Testament expresseth thoughts 1. ãâã ãâã ãâã ãâã ãâã Discourses with its compound ãâã ãâã ãâã ãâã ãâã which we render imaginations 2. ãâã ãâã ãâã ãâã ãâã and sometimes ãâã ãâã ãâã ãâã ãâã musings 3. ãâã ãâã ãâã ãâã ãâã which we render devices These three ways the Dunghil of Corruption reaks out by our thoughts Sometimes in our vain arguings and reasonings by way of image and representations in our musings sometimes by way of foolish inventions and devices that are in the heart of man 1. ãâã ãâã ãâã ãâã ãâã carnal Discourses of the mind come under the notion of vain thoughts If our more refined reason came to scan them how light and vain would they be found Our reasonings are usually against the Soveraignty of God Rom. 9. 22. Who art thou O man that repliest against God We cannot see how it is just that by one mans transgression all should be made sinners that God should chuse some and endow them with Grace and leave others in their corruption how he should have mercy on whom he will have mercy and harden whom he will harden Man would be free from God but would not have God free and therefore contrary to these reasonings and vain discourses the Scripture pleads the Sovereignty of God Mat. 20. 15. to shew he may do with his own as pleaseth him And as against the Right and Sovereignty of God so there are strange discourses against the Providence of God many anxious traverses and debates in our minds and therefore the Scripture takes notice how distrust works by our thoughts Matt. 6. 25. Take no thought for your life what ye shall eat or what ye shall drink c. and v. 27. Which of you by taking thought can add one Cubit to his Stature We are tortured with many suspensive workings and discourses of mind within our selves whereas a little trust in God would save many of these vain arguings Prov. 16. 3. Commit thy works unto the Lord and thy thoughts shall be established He sheweth that want of trust in God and his word and Providence and committing all to his Dispose is the cause of a great deal of confusion and darkness in our thoughts and breedeth such perverse reasonings against the Providence of God So against the truth of the Gospel the Law is natural and runneth in by its own light with evident conviction upon the heart but the Gospel is suspected looked upon with prejudice received as a golden Dream and as a well devised Fable we have reasonings in our selves against that which is discovered concerning the salvation of Sinners by Christ therefore the Apostle saith 2 Cor. 10. 5. Bringing into Captivity every thought imaginations or ãâã ãâã ãâã ãâã ãâã Reasonings Those thoughts that exalt themselves against the knowledge of God in Christ. Then disputes against Christian Faith the Mysteries of the Trinity the Incarnation of Christ we are saying as the Virgin Mary when the Angel brought her tidings of it How can these things be So we have perverse reasonings against positive Institutions 2 King 5. 12. Are not Abana and Pharpar better than all the Rivers of Israel We are apt to say Why is this The means of Grace seems foolish and weak 1 Cor. 1. 19. It pleaseth God by the foolishness of preaching to save them that believe So our arguings in perverting the truth of the Gospel and holy principles of the Word to the countenance of our Lusts as Deut. 29. 19. When we reason thus within our selves we shall have peace though we walk in the imagination of our own hearts we need not be so nice and strict God will be merciful he will pardon all Iude 4. turning the Grace of God into lasciviousness wresting the truth from its purpose to countenance a laziness It is good to observe the different arguings in Scripture from the same principle To instance in this principle Our time is short what doth a holy man argue from it 1 Cor. 7. 29. Let those that have wives be as those that have none those that weep as though they wept not c. Therefore we should be strict temperate sober
present otherwise than it is A promissory lie is when we promise a thing for time to come which we never intend to perform And this is the worse because it doth not only pervert the end of Speech but defeateth another of that right which we seem to give him in the thing promised which is a farther degree of injustice Therefore we ââ¦st take ââ¦eed how either directly or interpretatively we ascribe such a lie to God The Apostle telleth us 1 Iohn 5. 10. He that believeth not maketh God a Liar which is the highest dishonour you can cast upon him which in manners and civility we would not offer to our equal and which even a mean man would scorn to put up at our hands God hath made many promises as that he will be with thee in six troubles and in seven he will not forsake thee Iob 5. 19. that he will dispose of all things for the best to them that love him Rom. 8. 28. that no good thing shall be wanting to them that fear him Psal. 34. 10. Doth not God mean as he saith and dare we trust him no more Your diffidence and drooping discouragements give him the lie and you carry it so as if these were but words of course without any intent to make them good 2. Fidelitas The next thing in the promise is faithfulness and that referreth to the keeping of the promise A man may be real in promising he did not intend to deceive but afterwards he changeth his mind there may be verity in making the promise but there is not fidelity in keeping the promise But God is faithful hath he said and shall he not do it All the promises are Yea and Amen in Jesus Christ 2 Cor. 1. 20. Gods Word is not Yea and Nay but Yea and Amen it doth not say yea to day and nay to morrow but always yea So it is Amen so it shall be and this in Jesus Christ on whose merit they are all founded and who was the great instance of Gods truth for the great promise wherein God stood bound to the Church was to send a Saviour to redeem the World and if God hath made good this promise surely this is a pledge that he will make good all the rest for if he spared not his Son he will not stick at other things 3. There is Iustitia Righteousness for this is righteousness Ius suum cuique tribuere to give every one his right and his due Now by promise another man cometh to have a right in the thing promised therefore Justice requireth that you should give him the right that accrueth to him by virtue of your promise So God promittendo se fecit Debitorem maketh himself a Debtor by promise 'T was his Mercy and Goodness to make the promise but his Justice bindeth him to make it good This is often spoken of in Scripture 1 Iohn 1. 9. Faithful and just to forgive us our sins 2 Tim. 4. 8. Henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Iudge shall give me at that day By his promise he is become a Debtour to us he cannot go against his own Word his Justice will not suffer him to change 'T is a Debt of Grace indeed but a Debt it is which it is Justice for God to pay Thus you see how 't is a word of righteousness Reasons 1. Because God hath in his promises pawned his truth with the Creature and so given us an hold-fast upon him Chirographa tua injiciebat tibi Domine Promises as in a Contract are more than simple Declarations and bare assertions of what good he will do to us With man 't is one thing to say this I purpose to do another this I promise to do A promise addeth a new Bond and Obligation upon a man for fulfilling his word An intimation or signification of Gods will and purpose sheweth the event will follow but a promise doth not only do that but giveth us a right and claim to the things promised Scripture Prophecies will be fulfilled because of Gods veracity but Scripture Promises will be fulfilled not because of his veracity but his fidelity and justice And the heirs of promise may have strong consolation by Gods word and oath Two immutable things wherein 't is impossible for God to lie Heb. 6. 18. There is a greater Obligation upon God to make it good 2. Because none that ever depended upon Gods word were disappointed not one instance to the contrary Psal. 18. 30. The word of the Lord is tried he is a buckler to all that trust in him Search the Annals and Records of Time and all experience hath found the Word of God exactly true If any build not upon it it is because they are not acquainted with God and the course of his proceedings Psal. 9. 10. They that know thy name will trust in thee There is so little believing and trusting God upon his Word because they are men of no experience otherwise they would find God punctual to his promise Not one thing hath failed of all the good things the Lord your God spake concerning you Josh. 23. 14. He speaketh not only as his own Observation and the result of all his experiences and that in a time when there was no room for dissembling I go the way of all the Earth but also you know in all your hearts and all your souls and he repeateth it Not one thing hath failed Unless you be impudent you cannot deny it try him you have found support and relief hitherto 3. Because God standeth much on the credit of his word Heathens have acknowledged it to be the property of the gods ãâã ãâã ãâã ãâã ãâã certainly the true God hath shewed himself to the World in nothing so much as doing good and keeping promise Psal. 138. 2. Thou hast magnified thy word above all thy name above all that is famed or spoken or believed of God this is most conspicuous as being punctual in keeping Covenant and fulfilling Promises God hath ever stood upon that of being tender of the honour of his truth in the eye of the world Therefore we should build securely upon the word of his righteousness Use 1. To bless God that we are upon such sure terms All people that know there is a God wait for some good things from him but they are left to uncertain guesses it may be they may have them it may be not but we have it under hand and seal and have Gods Warrant for our hope and so deal with God upon sure terms Well may we take up David's Song In God I will praise his word in the Lord I will praise his word Psal. 56. 10. 'T is twice repeated in that Psalm that 's ground of rejoycing that God will assure us aforehand what he will do for us God might have dealt with man by way of Dominion and Command alone without any signification of his goodness and left us to
blind guesses Promises are the eruptions and overflows of Gods love he cannot stay till accomplishment but will tell us aforehand what he is about to do for us that we may know how to look for it Use 2. Is to exhort us to rest contented with Gods word and to take his promises as sure ground of hope I shall shew you how you should count it a word of righteousness what is your Duty and that first you are to delight in the promise though the performance be not yet nor like to be for a good while Heb. 11. 13. ãâã ãâã ãâã ãâã ãâã being perswaded of them they embraced them Oh how they hugged the promises at a distance and said in their hearts O blessed promise this will in time yield a Mââ¦siah Iohn 8. 56. Your father Abraham rejoyced to see my day and saw it and was glad Yâ⦠hold the blessing by the root this will in time yield deliverance Heb. 6. 18. not only yield comfort but prove comfortable Psal. 119. 111. Thy testimonies I have taken fâ⦠an heritage for they are the rejoycing of my heart For your Duty Secondly You are to rest confident of the truth of what God hath promised and be assured that the performance will in time be ãâã ãâã ãâã ãâã ãâã Heb. 11. 13. Faith is not a failable Conjecture but a sure and certain Grace Rom. 8. 28. We know that all things shall work together for good to them that love God So Psal. 140. 12. I know that God will maintain the Cause of the afflicted and the right of the poor There is a firm perswasion I know I shall find this to be a truth Men who are conscionable and faithful in keeping their word are believed yet being men they may lye Rom. 3. 4. Let God be true and every man a liar Every man is or may be a liar because of the mutableness of his Nature from interest he will not lye but he can lye If we receive the testimony of men the testimony of God is greater Surely God cannot deceive or be deceived He never yet was worse than his word Thirdly You are to take the naked promise for the ground of your hope however it seem to be contradicted in the course of Gods Providence when 't is neither performed nor likely to be performed 't is his word you go by whatsoever his dispensations be Many times there are no apparent evidences of Gods doing what he hath said yea strong probabilities to the contrary 'T is said Rom. 4. 18. That Abraham against hope believed in hope ãâã ãâã ãâã ãâã ãâã Abraham had the promise of a Son in whom all the Nations of the Earth should be blessed but there was no appearance of this in Nature or natural hope of a Child both he and Sarah being old yet he believed 'T is an Antanaclasis an elegant Figure having the form of a contradiction he goeth upon Gods naked word Then Faith standeth upon its own Basis and Legs which is not probabilities but his word of promise Every thing is strongest upon its own Basis which God and Nature have appointed For as the Earth hangeth on nothing in the midst of the Air but there is its place Faith is seated most firmly on the word of God who is able to perform what he saith Fourthly This Faith must conquer our fears and cares and troubles Psal. 112. 7. He shall not be afraid of evil tidings his heart is fixed trusting in the Lord. He must fix the heart without wavering Psal. 56. 4. In God I will praise his word in God have I put my trust I will not fear what man can do unto me The force of Faith is seen in calming our passions and sinful fears which otherwise would weaken our reverence and respect to God Fifthly Above all this you are to glorifie God publickly not only in the quiet of your hearts but by your carriage before others Iohn 3. 33. Put to his Seal that God is true 't is not said Believed or professed but put to his Seal We seal the truth of God as his Witnesses when we confirm others in the faith and belief of the promises by our joyfulness in all conditions patience under crosses diligence in holiness hope and comfort in great streights Numb 20. 12. God was angry with Moses and Aaron because ye believe not to sanctifie me in the eyes of the Children of Israel We are not only to believe God our selves but to sanctifie him in the eyes of others as when the Thessalonians had received the word in much assurance in much affliction and much joy in the Holy Ghost The Apostle telleth them They were examples to all that believed in Achaia and Macedonia 1 Thess. 1. 5. The worthiness and generousness of our Faith should be a confutation of our base fears but a confirmation of the Gospel But we are so far from confirming the weak that we offend the strong and instead of being a confirmation to the Gospel we are a confutation of it Use 3. Is reproof to us that we do no more build upon this word of righteousness 1. Some count these vain words and the comforts thence deduced fanatical illusions and hopes and joys phantastical impressions Psal. 22. 7 8. All they that see me laugh me to scorn they shoot out the Lip they shake the head saying He trusted on the Lord that he would deliver him let him deliver him seeing he delighted in him Nothing so ridiculous in the worlds eye as trust or dependance or unseen comforts Ungodly Wits make the life of Faith a sport and matter of laughter 2. Some though not so bad as the former they may have more modesty yet as little Faith since they are all for the present world present delights present temptations With many one thing in hand is more than the greatest promises of better things to come 2 Tim. 4. 10. they have no patience Afflictions are smart for the present Heb. 12. 11. No affliction for the present seemeth joyous but grievous Yea they do not deal equally with God and man If a man promise they reckon much of that Qui petat accipiet c. They can tarry upon mans security but count Gods nothing worth They can trade with a Factor beyond Seas and trust all their Estates in a mans hand whom they have never seen and yet the word of the infallible God is of little regard and respect with them 3. The best build too weakly on the promises as appeareth by the prevalency of our cares and fears If we did take God at his word we would not be so soon mated with every difficulty Heb. 13. 5 6. Let your conversations be without covetousness and be content with such things as you have for he hath said I will never leave thee nor forsake thee So that we may boldly say The Lord is my helper I will not fear what man can do unto me There would be more resolution in trials more hardness
thy heart for entertaining the light and power of these truths and in due time God will shew thee other things In the mean time bless God that whatever is necessary is plain to them that are docile and heedful and willing to do the will of God As in the world the most necessary things are at hand the less necessary are hidden in the bowels of the Earth so in Scripture necessaries are facile and easie 2. Let us use this method in learning and teaching of others In learning our selves First Be sure to get a clear understanding of and firm assent unto the main plain truths of Scripture That there is one God Heb. 11. 6. He that cometh to God must believe that he is That Jesus Christ is the Son of God Iohn 17. 3. This is life eternal that they might know thee the only true God and Iesus Christ whom thou hast sent It is a corner truth that enliveneth all Religion Matth. 16. 16. Thou art Christ the Son of the living God then Upon this Rock will I build my Church John 6. 69. We believe and are sure that thou art Christ the Son of the living God This is the great enlivening truth that hath influence both on faith and obedience We must believe that he is able to bring us to God Iohn 14. 6. Heb. 7. 25. and must be obeyed Heb. 5. 9. that every man needeth this Christ to bring him to God Acts 4. 12. There is a necessity of his merit that God may be propitious of his Spirit as the foundation of a new life that we may be reconciled to God that we should live holily because there is a day of account when every one shall receive according to his works We should bestow more cost upon the main truths to get a clear distinct knowledge of them there must be a removing of Rubbish and digging to lay the foundation of the knowledge of the principles of the Doctrine of Christ before there can be any safe building or going on unto perfection Heb. 6. and firm assent to them For he is the best Christian that doth most clearly understand and firmly believe these things Not the Opinionist the Disputer he that best promotes the interest of his party or side which are the distempers now afoot in Christendome Those truths well accepted would so purifie the heart as we should sooner discern Gods interest in other things and be able to find out that So for teaching our Children God reckons on it from his people Gen. 18. 19. For I know Abraham that he will command his Children and his houshold after him and they shall keep the way of the Lord to do Iustice and Iudgment Deut. 6. 6 7. And these words that I command thee this day shall ââ¦e in thy heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thy house and when thou walkest by the way when thou liest down and when thou risest up Train them up in wholesome truths in the nurture and admoniââ¦ion of the Lord Ephes. 6. 4. how to carry themselves towards God in matters of Religion how towards men in righteousness civility and good manners chiefly that they may be instructed in the knowledge of Christ and salvation by him 3. Let the entertainment we have upon our first entrance into the study of Religion encourage us to follow on to know the Lord that we may see more into his mind and counsel concerning us When we are first serious we have notable experience of light and comfort and power this is a bribe to draw us on further more light for it is a growing thing Prov. 4. 18. The path of the Iust is as the shining light that shineth more and more to the perfect day more taste 1 Pet. 2. 3 4. If so be that ye have tasted that the Lord is gracious to whom coming as to a living stone c. It should sharpen and put an edge upon our desires more power Iames 1. 18 19. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creation wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath You saw the entrance and your first acquaintance with the word succeeded well Doctr. II. By the word of God we get light or our understandings are enlightened Prov. 6. 23. For the Commandment is a lamp and the Law is light and reproofs of instruction are the way of life 1. Light is a great benefit This is the perfection of the rational Nature the benefit that we have above the Beasts He teacheth us more than the Beasts of the field They are guided by instinct ruled by a Rod of Iron we have Reason and in it more resemble God who is light and in him is no darkness at all 1 Iohn 1. 5. we come nearest to our happiness in heaven it is called The inheritance of the Saints in light Col. 1. 12. Our knowledge is perfected and the vision of God is our happiness 1 Cor. 13. 12. For now we see through a glass darkly then face to face now I know in part then I shall know even as also I am known 2. This light hath excellent properties First It is lux manifestans it manifesteth it self and all things else How do I see the Sun but by the Sun by its own light how do I know the Scripture to be the Word of God but by the light that shineth in it commending it self to my Conscience So it manifests all things else By this light a man may see every thing in its own colours it layeth open all the frauds and impostures of Satan the vanity of worldly things the deceits of the heart the odiousness of sin Ephes. 5. 8. 13. All things that be reproved are made manifest by light for whatsoever doth make manifest is light It sets out the odiousness of sin as a breach of Gods most holy Law enmity against the Great God the procurer of his eternal wrath Nothing manifests things as this light doth Secondly It is lux dirigens a directing light that we may see our way and work As the Sun lighteth man to his labour so doth this direct us in all conditions Psal. 119. 105. Thy word is a lamp unto my feet and a light unto my paths It directs us how to manage our selves in all conditions in prosperity adversity in all affairs paths steps in all the particular actions of our life it filleth us with spiritual prudence the wayfaring the fool a man of parts that is a stranger the man of mean parts all may meet with plain and clear directions hence to guide them in the way to Heaven Thirdly It is lux vivificans a quickening light Lux est vehiculum influentiarum Joh. 8. 12. I am the light of the world he that followeth me shall not walk in darkness but shall have the light of
and to revive the heart of the contrite ones For I will not contend for ever neither will I be always wroth for the spirit should fail before me and the souls which I have made For the iniquity of his covetousness I was wroth and smote him I hid me and was wroth he went on frowardly in the way of his heart I have seen his ways and will heal him I will lead him also and restore comforts unto him When the spirit is softened by a deep and serious remorse for sin and a tender sense of their condition with these will God dwell to comfort relieve restore them Secondly The Believer Psal. 33. 18. Behold the eye of the Lord is upon them that fear him upon them that hope in his mercy They that look for God shall find him Thirdly The sincere Psal. 11. 7. His countenance doth behold the upright He hath a singular care of them to manifest his love to them both inwardly and outwardly A good Conscience presents it self to God none but such will say Look upon me Adam hid himself upon his trangression Hypocrites cannot trust him Fourthly Such as love his Name It is the description and mark of Gods people in the Text They love God and all that by which God is especially made known To these God will look that he may bless them and comfort them with his love Ephes. 6. 24. Grace he with them that love our Lord Iesus Christ in sincerity Gods Grace and free Favour is to them they love the name of God that rejoyce to see God honoured known and had in request in the world to be owned to be such as he is by themselves and others Isai. 26. 8. The desire of our soul is to thy name and to the remembrance of thee Their great desire is That God may be exalted in their own hearts and in the hearts of others To these God will look who take care to honour God love Christ and keep his Commandments Iohn 14. 21. He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my father and I will love him and will manifest my self to him II. The ground and cause of that favour he expects Be merciful unto me David begs what he begs upon terms of Grace Doctr. Gods mercy is the cause of all his favour to us or gracious dealing with us All that we have or would have cometh only and wholly from his mercy and mere mercy If God cast but a look upon us or visit us with one glympse of kindness we can ascribe it to no other cause Only mercy and never a word of merit should be in the mouth of a Believer 1. Because there was nothing in us to move him to be thus gracious to us 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 Let us ask the reason and debate the cause with our selves Why doth or should God do this for me What moveth him Is he necessitated Then he could do no otherwise and should be kind to all Would he be unjust if he did not whereby have I obliged him Who hath given to God first and it shall be recompenced to him again Rom. 11. 35. Could you enter your action and Plea against him Before what Bar and Tribunal And with what Arguments will you manage your Cause How will the Beam plead against the Sun the Stream against the Fountain Is it a Debt to your Kind and rank of Being How many of the same Flesh and Blood are equal in Nature but unequal in condition nay in the same Vicinity and Neighbourhood not only Americans but of your own Nation and Countrey What did God see more in you than in them of the same Calling and Profession Two grinding at a Mill one shall be taken and the other left Luke 18. 35. Of the same Parentage was not Iacob Esau's Brother Indeed what did God see to move him to give you the first Grace Rom. 9. 16. So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy 2. There is much to the contrary a manifest unworthiness and contrary desert to what God bestoweth on us First A general unworthiness in all the Sons of Adam Man was left as a condemned Malefactor in the hands of the Law without all hope and possibility of recovery under sin Rom. 7. 14. I am carnal sold under sin Under a curse Ephes. 2. 3. We were by nature the Children of wrath even as others and that God should regard such Secondly A particular unworthiness before Conversion and after First Before Conversion Tit. 3. 3. For we our selves also were sometimes foolish disobedient ââ¦eceived serving divers lusts and pleasures c. We deserve to be abhorred and cast out of Gods presence and might justly expect his vengeance rather than his bounty and goodness his anger and frowns rather than the light of his countenance Secondly Since Conversion Iames 3. 2. In many things we offend all Eccl. 7. 20. There is not a just man upon earth that doth good and sinneth not There are mixtures of evil imperfections of holy things Well then First Let mercy be all your Plea when you have any favour to seek from God We cannot claim any good upon any other right and title Justice will except against you and Conscience will take its part What have you to say but on that Dan. 9. 18. We do not present our supplications before thee for our righteousnesses but for thy great mercies We have no other motive that will become God nor bear weight in our own Consciences but only God hath set up a Court where Grace taketh the Throne and giveth out pardons and blessings to Sinners Secondly When you have once tasted one pledge of Gods love vouchsafed to you let this kindle Coals in your bosomes and warm your hearts with love to God It is not only his condescension to take notice of you but his mercy to shew any favour and kindness to you 2 Sam. 7. 19. Is this the manner of men O Lord God Is this the manner of men to requite good for evil Who am I Thirdly Be contented with your measures Where nothing is deserved any thing should be kindly taken Grace communicateth it self to whom and in what measure it will Matth. 20. 15. Is it not lawful for me to do what I will with mine own If we are kept under and in great extremities he might have dealt worse with us Lam. 3. 22. It is of the Lords mercies that we are not consumed because his compassions fail not If we had a prize in our hands to procure better we might complain Now all is free and undeserved we should admire and submit SERMON CXLVI PSAL. CXIX VER 132. As thou usest to do to those that love thy name HERE you have III. The terms of the
if you believe Heaven and Hell and have any sense of the truth of the promises or threatnings you will be thus affected in some measure to mourn and grieve for the sins of others 2. This Duty doth chiefly concern publick persons though it lies upon all Christians Magistrates and Ministers and Officers of the Church because of their publick and universal influence Publick persons must have publick affections as well as publick relations You shall see in that Type the Church of the Jews is represented in their Officers Zach. 3. 1. When the people were corrupted and in a calamitous condition Ioshua the High Priest is brought in standing before the Lord in filthy Garments the Priest is accused by Satan Certainly publick persons are more responsible to God than others and more concerned than others in the sins committed in the Land or places where they have a charge Among private persons an Housholder is more responsible than a private Member of the Family if one under his charge fall into a notorious sin You are responsible for your Children and Servants and so are we for your Souls Under the Law Exod. 22. 10. God said If a man did deliver unto his Neighbour an Oxe or an Ass or a Sheep or any Beast to keep and it did dye or was hurt or was driven away no man seeing it or it did miscarry through his negligence he was to make it good because it was delivered into his hand So I may say here in quoting this Law Hath God a care of Oxen God hath committed souls to us he hath put them into the hands of Magistrates and Ministers to keep them Now because we do not discharge our Duty he will require their bloud at our hands Ezek. 33. 7 8 9. Because of our trust and charge we are bound to have more publick affections Ioel 2. 17. Let the Priests the Ministers of the Lord weep between the Porch and the Altar Ministers should be exemplar for spiritual feeling and tenderness and humiliation Under the Law the measures of the Sanctuary were double to other measures I apply it to this very thing Our portion must be greater because of the burthen that lyes upon us Paul speaketh as one sensible of the weightiness of his charge in the 2 Cor. 11. 29. Who is weak and I am not weak who is offended and I burn not Paul trembled to see a weak Christian in the hands of Satan and when they had taken offence and begun to stumble this was his trouble and grief Mourning and burning is put for the violence of any affection So Ieremiah the Prophet My soul shall weep in secret places for your pride 3. Observation That tears are not absolutely necessary for the expression of this grief and tenderness David saith Rivers of tears Why For grief doth not always keep the Road and High-way and many times when Water goes out Wind comes in Many are puft up with sensitive trouble and put more upon tears than they do upon the frame of the heart which should engage us to this All Constitutions are not alike moist a tender heart may be matched with a dry brain When men are careful to get things reformed and are affected with the calamity of the Church more than their own private loss this is that which God requires However let me tell you if we find tears for other things we should find tears for these Duties when we come to remember our own sins and the sins of others God did not make the affections in vain A man that hath a thorough sanctified soul will have affections exercised in some measure proportionable and therefore if we can shed tears abundantly upon other occasions we should remember this water should be reserved for Sanctuary uses David when he is spoken of is represented as one having a moist eye upon all occasions yet Lot had a tender heart being offended with publick disorders It is said 2 Pet. 2. 8. His righteous soul was vexed Great Devotionists are usually very tender Good men are much given to tears and these sensitive stirrings of affection are a great help to Religion and therefore should not wholly be neglected But if there be a serious displicency against sin a deep laying to heart Gods dishonour though they cannot command tears the Duty is discharged Humiliation lyeth more in heart-grief and trouble than the sensitive and passionate expressions of it And yet upon religious occasions we should express ourselves as passionately as we can and not content our selves with a few cold words and dull thoughts but our liveliest affections should be exercised about the weightiest things Iam. 4. 9. Be afflicted and mourn and weep let your laughter be turned into mourning and your joy to heaviness When we are deprecating the wrath of God humbling our selves under the offences done to his infinite Majesty by our selves or others there should be more tenderness and we should do it in the most lively affectionate manner that possibly we can 4. I observe The greatest Sinners when they are once converted to God have the greatest compassion afterwards towards other Sinners Why They know the heart of a sinning man they have had most experience of the power and prejudice of corruption and also sensibly tasted of the love of God and his goodness in Christ Jesus and so their hearts are intendred thereby to pity others and they more earnestly desire others should partake with them of the same Grace As Israel were pressed to pity Strangers because they themselves were once Strangers in Egypt they knew what it was to be neglected and despised in a strange Land so they that are acquainted with the temptations of Satan with the bitter fruits of sin with the prejudices that men lye under before they come to take to the ways of God they have greater compassion towards the souls of others than others have This is observed to be fulfilled in the Apostle Paul whose zeal lay otherwise more in the active than contemplative way for in his Writings we find him mostly doctrinal and rational yet when he speaketh of Sinners he doth it always with grief and bowels Phil. 3. 18. I tell you weeping And still he presseth Christians to a greater tenderness to be more in grief for than censure of their Brothers faults Gal. 6. 1. If a man be overtaken in a fault ye which are spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted And Tit. 2. 3. When he presseth to gentleness to all men For we our selves saith he were sometimes foolish and disobedient deceived and deceving serving divers lusts and pleasures living in malice and envy hateful and hating one another but after the love and kindness of God appeared c. This melted his heart to consider what he was and what God had made him by Grace whereas sullen men of a severe temper of a constant rigid innocency are wont to be more harsh and
difficult grievous and irksome to you 'T is love maketh all things pleasant and easie and to go on roundly 1 Iohn 5. 3. For this is the love of God that we keep his Commandments and his Commandments are not grievous A love to the Commands of God will make us do them with chearfulness VVhen a man loves God it will be no grievous thing to serve him 'T is said in the 4th of Nehemiah and the 6. That the Building went on because the People had a mind to the work The building of the Temple was a difficult task to remove the rubbish and carry on such a vast piece of work But they had a mind to the work and then it went on Love to any thing makes it go on sweetly and chearfully as we use to say so in Gods service if we love the work we cannot count it difficult 3. You will never be constant with God without this love An unwilling servant is ever running from his work and he that hath not an heart fixed and set will find discouragement enough in heavens way They fell off that received not the Truth in the love of it 2 Thess. 2. 10. Fear hath Compulsion in it but it will not hold when the fear is worn of but love is a lasting affection when your hearts love holiness and and you love the work for the works sake Third Consideration 'T is not enough to love the word but we must look after the grounds and reasons of this love 1. Because a true love to the word is not blind but rational and may be justified Matth. 11. 19. Wisdom is justified of her Children All that love God and his Truth are able to plead for it If you are not able to shew your grounds and reasons for your love to the word your love is but customary Phil. 1. 9. I pray that your love may abound in all knowledge and judgment Such a love and zeal is commendable as hath a proportionable measure of knowledge going along with it When the Spouse had spoken so much of her beloved the question is propounded Cant. 5. 9. What is thy beloved more then another beloved that thou dost thus charge us Christians should be able to say what is their Christ and what is the Religion they do profess that there 's more in their Religion then in all Religions in the World 2. Because many love it upon wrong reasons there may be a natural and carnal love to spiritual things Look as a religious man in outward things rejoyceth spiritually so a carnal man in spiritual things rejoyceth carnally So Herod rejoyced in Iohns preaching with a humane passion Mark 6. 20. As he was a plausible preacher and a rare and pregnant interpreter of the Law This was but a carnal affection that is thus They may be pleased with notions and elevated strains of wisdom I remember a Moralist gives this similitude A Gallant going into a Garden prizeth Flowers altogether for the beauty of them but a Physician he looks after their use and vertue in Medicine but they both go to look after Flowers So a Godly man delights in the word of God 't is that he may be brought under the power of it and made more holy and heavenly minded But others go to hear an Argument rationally traversed or to hear Cadences of speech and pleasant language 'T is not enough to take a liking to things but we must know why Nay let me tell you that meer forreign and external reasons may sway us to delight in the word when Religion is in request and groweth in fashion and becometh matter of reputation 't is no great matter to be an honourer and admirer of it Simon Magus will be a disciple and turn Christian too when the whole City of Samaria listened to the Apostles and embraced their Doctrine Acts. 8. When there was so great an outward affluence 3. The more we view the grounds and reasons the more our love is encreased 'T is clear the Will and Affections are moved by the understanding and that Ignorance is the cause of the Contempt of the Lords grace If thou knewest the Gift Iohn 4. 10. We Love and Fear and Hate and Joy according to the apprehensions that we have of things And therefore the more knowledge we have the more love Phil. 1. 9. I pray that your love may abound in all Knowledg if thou dost not encrease in knowledge thou wilt never increase in affection 2 Pet. 1. 2. Grace and Peace be multiplyed unto you by the knowledge of God and Iesus Christ our Lord. Now The more these grounds and reasons are drawn forth in the view of Conscience the more thy love is stirred as the more we beat the steel upon the flint the more the sparks fly out Fourth Consideration Of all the grounds and reasons of our love to the word of God the most noble and excellent is to love the Word for its purity 1. Because this sheweth indeed that we are made partakers of the divine Nature 2 Pet. 1. 4. For I pray you mark when we hate evil as evil and love good as good we have the same love and hatred that God hath It sheweth that the soul is changed into the likeness of God when we love a thing for its purity God hath no interest to be advanced by the Creature he loves them more or less as they are near or further off from his glorious being When once we come to love things because they are pure 't is a sign that we have the same love that God hath 2. This argueth a sutableness of heart to what God requireth for things affect us as they sute with us They that are after the flesh savour the things of the flesh Rom. 8. 5. The pure will only delight in pure things but Swine delight in puddles they that have the Spirit of the World they must have worldly pleasure and honour but the pure will delight in the word of God 1 Cor. 2. 14. The natural man receiveth not the things of God and because they are not sutable to him First We love things as sutable to our necessity and then we love them upon interest and afterwards as sutable to our disposition Now it argueth a good frame of heart and a deep sense of Gods interest when we love the word because 't is so pure A man first loves the word customarily because he is born there where that Religion is in fashion and then when he beginneth to have a Conscience he loveth it for pardon and peace as it offers a Saviour his own happiness self love puts him upon seeking after God then afterwards his heart is suted to Gods Will and there is something of kin in his heart to the Will of God revealed without and he loveth it for its suitableness of Nature unto the Will of God 3. To be sure this love is no way questionable but is an undoubted Evidence of right and sound love to
draweth Light out of Darkness is able to revive our Credit and Esteem if not in this World yet in the World to come we shall be glorious though our condition be never so contemptible here Our reward is not in this Life When we die the Beggar is carried into Abrahams bosom would you be in Dives his condition or Lazarus To wallow in Ease and Plenty and go to Hell and be cast out with the Devil and Damned Spirits or to be poor and despised here to be carried by Angels into the presence of God hereafter So at the day of Judgement Matth. 10 32. Whosoever therefore shall confess me before men him will I confess also before my Father in Heaven we shall be publickly owned 8. Great contempt shall be poured upon those that now contemn you When Hââ¦non offered injury to Davids Servants he took severe Revenge of it God will require an account of all the Wrongs and Affronts are put upon his Servants The wicked shall be made the Scorn of Good Men and Angels Psal. 52. 6 7. The Righteous also shall see and fear and laugh at him Lo This is the Man that made not God his strength but trusted in the abundance of his Riches and strengthned himself in his wickedness But I am like a green Olive Tree c. 3. Doctrine That though our Condition be small and despicable yet we should be still faithful in our respects to God and his Word 1. The Temptation will not excuse us esse bonum facile est ubi quod vetat esse reââ¦tum est our Tryal is expresly mentioned in the promise as necessary for our Crowning Iam. 1. 12. When he is tryed when the Temptation is over the Tryal is past 't is no praise for a woman to be chast that hath no Suitors Adam was tempted by Eve and Eve by Satan yet both bore their burden Si taceret Deus ââ¦queretur Satan c. why should we hearken to Satans Suggestions rather than Gods Admonitions 2. God observeth what we do in our Trouble Psal. 44. 20 21. If we have forgotten the Name of our God or stretched out our hands to a strange God shall not God search out this for he knoweth the secrets of our hearts If we slacken our service to God or fall off to any degree of Apostacy the Judge of hearts knoweth all God knoweth whether we have or would deprave and corrupt Doctrine Worship or Ordinances or whether we will Faithfully adhere to him to his Word and Worship and Ordinances whatever it cost us 3. God and his Law are the same and therefore though our condition be altered our Affections should not If we love the Word of God upon intrinsick Reasons there is the same reason we should adhere to it with Love still as to embrace it out of Love Ver. 142. Thy Righteousness is an everlasting Righteousness and thy Law is the Truth Among men that may be just to day which is not so to morrow because they and their Lawes alter but Gods Law is the Eternal rule of Righteousness that never alters 4. In our poor and despicable condition we see more cause to love the Word than we did before because we experiment supports and comforts which we have thereby Rom. 5. 3. Knowing that Tribulation worketh Patience c. 2 Cor. 1. 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ. God hath special consolations for his afflicted and despised people And makes their consolation by Christ to run parallel with and to keep pace with their sufferings for Christ. 1. Use. Carry your Duty still in Remembrance The first step of defection is to forget what God hath commanded There is an oblivion and a darkness for the present on the Mind so that a man knoweth not what he knoweth as Hagar saw not the Well that was before her till God opened her eyes therefore revive the grounds of your Adherance if you would constantly adhere to God The Temptation cometh afresh upon you every day with all the inticing Blandishments so should the reasons of your Duty It helpeth our perseverance to consider how strong and cogent they are and what wrong we should do to God and Religion to consent At first a man beholds Temptations with Horrour but being familiarized our thoughts are more reconciled to them therfore recollect your selves and remember the Reasons you first had to put you upon your Duty and if you duly consider them they will be strong and cogent to repel the Temptation that would take you off from it 2. Use. It sheweth who are Lovers of the Word and who not On the one hand some love the precepts of God when they are in Honour and Esteem have many to joyn with them and they see peace and plenty follow the Profession of it But rather than they will indure trouble and contempt forsake it The Samaritans would be Iewes when the Iewes were favoured but in the time of Antiochus Epiphanes when the Iews were in trouble they would be called Sidonians ãâã ãâã ãâã ãâã ãâã Dedicating their Temple not to Iehova but Iupiter Iosephus These never received the Love of the Truth On the other side when a Man loveth it alike in all times and in all conditions when Rich when Poor in Liberty and in Bonds when the wayes of God are countenanced or when despised 't is all one to him they love it not for outward Respects but internal Reasons SERMON CLIX. PSALM CXIX VER 142. Thy Righteousness is an Everlasting Righteousness and thy Law is the Truth IN this Verse the Word of God is set forth by a double Notion of Righteousness and Law accordingly two things are predicated of it as it is Righteousness 't is said to be an Everlasting Righteousness and as it is Law 't is said to be the Truth Both imply our Duty as there are Truths in the Word 't is mans Duty to Believe them as there are Commands 't is Mans Duty to Obey them I shall treat First of the Notions Secondly of the Predications 1. The Notions And there the Word is first called Righteousness thy Righteousness Gods Righteousness is sometimes put for the Righteousness which is in God himself as Verse 137. Righteous art thou O Lord. Psal. 145. 17. The Lord is Righteous in all his ways And sometimes for the Righteousness which he requireth of us as Iam. 1. 20. The Wrath of Man worketh not the Righteousness of God That is the Righteousness which God requireth of us and here in the Text. Once more that Righteousness which God requireth of us in his Word 't is sometimes taken in a limited sense for the Duties of the second Table and so usually when 't is coupled with Holiness Luk. 1. 75. Eph. 4. 24. The new Man is Created after God in Righteousness and true Holiness Holiness giveth God his due and Righteousness giveth man his due Sometimes 't is taken in a more general sense as
part of Mankind fear the Prince more than God and the Gallows more than Hell If every vain thought or carnal motion in our hearts were as the cutting of a finger or burning in the hand men would seem more afraid of that then they are of Hell Nay I will tell you men can dispense with Gods law to comply with Mans. Hos. 5. 11. Ephraim is oppressed and broken in Iudgement because he willingly walked after the Commandment A little Danger will draw men into the snare when Hell will not keep them from it Oh let us Rouze up our selves Is not Man Gods Subject Is not he a more powerful Sovereign than all the Potentates in the World Doth he not in his Word give Judgment on the Everlasting estate of men and will his Judgment be in vain Hath not God appointed a day when all matters shall be taken into consideration If you can deny these Truths go on in sin and spare not but if Conscience be sensible of Gods Authority oh break off your sins by Repentance and walk more cautiously for the time to come Every sin is ãâã ãâã ãâã ãâã ãâã 1 Ioh. 3. 4. a breach of Gods Eternal law and will God always wink at your disloyalty to him Nothing remaineth to be spoken to but the last Clause Thy Law is truth Doctrine Gods Law is Truth 1. I shall shew in what sense 't is said to be Truth 2. The Reasons why 't is Truth 3. The end of this Truth First In what sense 't is said to be Truth 1. 'T is the Chief Truth there is some truth in the laws of Men and the writings of Men even of Heathens but they are but sorry Fragments and Scraps of Truth that have escaped since the Fall But the Truth of the Word is transcendent to that of bare Reason here are truths of the greatest Concernment matters propounded that are very comfortable and profitable to lost sinners 1 Tim. 2. 16. Here Moral Duties are advanced to the highest Pitch Deut. 4. 6. Keep therefore and do them for this is your Wisdom and your understanding in the sight of the Nations The end of these is not only to regulate your Commerce with men but to guide you in your Communion with God and help you to the Everlasting Enjoyment of him 2. 'T is the only Truth that is the only Revelation of the Mind of God that you can build upon 't is the Rule of Truth A thing may be true that is not the Rule of truth There is veritas regulata veritas regulans the Word is the measure and standard and they are true or false as they agree or disagree with it Every Custom and Tradition must be tryed upon it from the beginning it was not so from the beginning my Christianity is Jesus Christ. We must not attend to what others did but what Christ did who is before all every dictate of reason must be tryed by it for here is the highest reason It is written to make the Man of God perfect or else it cannot guide you to your happiness 2 Tim. 3. 15 16. Every Revelation must be tryed by it Gal. 1. 8. If an Angel or Man bring any Doctrine if it differ from or be besides the written Word 't is a cursed Doctrine This is the Rule 3. 'T is the pure Truth in it there is nothing but the Truth without the mixture of Falshood every part is true as truth it self 't is true in the Promises true in the Threatnings true in the Doctrines true in the Histories true in the Precepts true in the Prohibitions God will make it good to a tittle True in Moralities true in the Mysteries of Faith not only true in Duties that concern man and man but in the sublimer truths that concern commerce with God where Nature is more blind Psal. 19. 9. The Testimonies of the Lord are true and righteous altogether 'T is true where a Carnal Man would not have it true in the Curses and Threatnings If Gods Word be true wo to them that remain in a sinful way they shall find it true shortly and feel what they will not believe 'T is true where a godly man feareth it will not be true no Promises contradicted by sense but will prove true in their performance Whatsoever in the hour of Temptation Carnal Reason may judge to the contrary within a while you will see your unbelieving fears confuted 4. 'T is the whole Truth it containeth all things necessary for the Salvation of those that yield up themselves to be instructed by it Ioh. 14. 26. He shall teach you all things and remember you of all things Ioh. 16. 13. Lead you into all Truth In all things that pertain to Religion and our present Conduct towards everlasting Happiness Therefore nothing is to be hearkned to contrary to what God hath revealed in his Word there is no room left for Tradition nor for extraordinary Revelations all that is necessary for the Church is revealed there 't is a full perfect Rule Reasons 1. From the Author God is a God of Truth and nothing but Truth can come from him for God cannot lie Tit. 1. 2. The truth of the law dependeth upon the truth of God therefore it must needs be without Error yea it corrects all Errour if God could deceive or be deceived you might suspect his Word 2. The matter it self it commends its self to our Consciences by the manifestation of the truth 2 Cor. 4. 2. Approving your selves by the Word of truth 2 Cor. 6. 7. If the Heart be not strangely perverted and become an incompetent Judge by obstinate Atheisme and corrupt Affections it cannot but own these truths to be of God if our Gospel be hid 't is hid to them that are lost 1 Cor. 4. 4. 3. The end of it which is to regulate man and sanctifie man Now it were strange if he should be made better by a lie and a cheat Ioh. 17. 17. Sanctifie them by thy truth thy word is truth Certainly 't is the most convenient Instrument to reduce man to his Wits and make him live like a Man 4. It pretends to be the law of God it is so or else it would be the greatest cheat in the World for it speaketh to us from God all along and by vertue of his Authority None can be so bruitish as to think that the wisest Course of Doctrines that ever the World was acquainted with is a meer Imposture Use 1. Is to commend the Word of God to us we cannot have true Doctrine nor true Piety nor true Consolation without the Scriptures Not true Doctrine Isa. 8. 20. To the law and to the testimony if they speak not according to this word there is no light in them 'T is to be condemned of Falshood if not according to the Word you cannot have true Holiness for Holiness is but Scripture digested and put in Practice Iam. 1. 18. The Foundation of the spiritual life is laid in
be had thereby Others not as Talents and so are more indifferent whether they get good by them yea or no but when all these are regarded we act best in any service or Ordinance Now as this is true of Ordinances in general so especially of Prayer which is a sweet means of Communion with God not to be done as a task herein we make an Immediate address to God and come to set him a work and to take proof of his Power and Goodness to see what he will do for his People We put it I say to the Trial as in that extraordinary Case Elijah puts his Contest with Baals Priests upon this issue that God that should answer by Fire he should be God 1 Kings 18. 24. so ordinarily we put in Prayer to Trial whether God hath any respect to his People and that with Gods own leave and incouragement for he hath said that none shall seek his Face in vain Isa. 45. 19. We put it to proof whether he will keep touch with his people and be able and willing to perform what he hath promised Therefore we use this duty in vain and in a Cursory way if we be not earnest for an answer which the Saints dare not do II. Not looking for an Answer proceedeth from an ill Cause 1. Heedlesness not considering what they do and then their prayers are the sacrifice of Fools Eccl. 5. 1 2. Surely attention to holy Duties and that we should consider what we are about 't is the most serious and important part of our lives Now men that do not consider why thy pray are heedless and unattentive and rash 2. Atheism There is a touch of it in this sin Heb. 11. 6. He that cometh unto God must believe that he is and that he is a rewarder of them that diligently seek him Gods Being and his Bounty that there is a God and that he will be good to them that seek him these they do not believe stedfastly these primitive and supream Truths of Gods Being and Bounty Essence and Providence but only comply with the common custom and fashion for were they perswaded that there is a God and that he is good to Mankind and will reward those that Worship him sincerely they would see what cometh of their Duties and Prayers to him 3. Distrust which is next a kin to Atheisme Iob 21. 15. What profit have we if we pray unto him Mal. 3. 14. Ye have said 't is in vain to serve God what profit is it that we have kept his Ordinances c. Now when you look for nothing we do in effect say so for you carry it as if nothing would come of your prayers and fasts They that are perswaded that God heareth them they will wait for the answer of their Prayers 1 Ioh. 5. 14 15. And this is Confidence that we have in him that if we ask any thing according to his Will he heareth us and if we know that he hears us whatsoever we ask we know that we have the Petitions that we desired of him But low and slight thoughts of God and his Service begets this Carelesness something they do but never look after what they do 4. It argues some dis-esteem of Gods favour and acceptance they care not whether he hath any respect for them yea or no for they do not so much as enquire of it Oh how contrary is this to the temper of Gods People if God hide his face they are troubled Psal. 30. 7. he is the Life of their lives Lord list thou up the light of thy Countenance upon us Psal. 4. 7. The seasoning of their Comforts is Gods accepting their Works Eccl. 9. 7. How passionately do they beg for a glimpse for a token for good Psal. 86. 17. Nothing goeth so near their hearts as when the Lord hideth himself from their prayers Psal. 22. 2. I cry in the day-time and thou hearest not in the night season and am not silent Iob 30. 20. I cry unto thee and thou dost not hear me I stand up and thou regardest me not A dumb Oracle is a great trouble they make a business of Prayer therefore 't is very grievous to have no answer not to see their signs to have no token for good The Church taketh it bitterly to heart Lam. 3. 14. Thou hast covered thy self with a Cloud that our prayers should not pass through that Cloud is his Wrath by reason of sin Now to have no affection this way argueth a stupid sottish Spirit These are two Reasons of the Point III. If we do not look after Gods answer our loss is exceeding great We lose our labour in prayer yea return worse than we came with more hardness of heart and neglect of God Yea that 's not all the loss of a prayer with a degree of Spiritual Judgment but we lose Confirmation of Faith for answers of prayer are notable Props to the Soul to support our Faith in the truth of Gods Being Psal. 65. 2. O thou that hearest Prayer unto thee shall all flesh come Every one shall own thee for God So many answers of Prayer so many Arguments against natural Atheism We have challenged him upon his word and find there is a God So of the truth of the promises Psal. 18. 30. thy Word is a tried Word I will build upon it another time you have put them in suit and ever found them good Now all these Experiences are lost if we do not look for an answer of our prayers 2. You lose Excitements to Love and Obedience Nothing so much increaseth our Love to God as when we see that he is mindful of us upon all occasions especially in our deep necessities Psal. 116. 1. I will love the Lord because he hath heard the voice of my Supplication Every experience in this kind is a new fewel laid on to encrease the Fire 3. We lose incouragements to pray again Psal. 116. 2. Because he hath inclined his ear to me I will call upon him so long as I live The Throne of Grace shall not be neglected and unfrequented by me I see there is Mercy to be had help to be had One Adventure succeeding encourageth another Psal. 32. 6. For this shall every one that is godly pray unto thee Because David found such ready Audience and Dispatch 4. You lose the benefit of sensible Communion with God Taking Communion for familiarity it lyeth in Donatives and Duties Prayers and Blessings and there is a Commerce between the Heavens and the Earth by Vapours and Showres Prayers go up and Blessings come down As it was told Cornelius Acts 10. 4. Thy Prayers and thine Alms are come up for a Memorial before God and down come the Blessings upon us 5. God loseth Honour and Praise and thanksgiving if we do not look for an answer For the Answer as 't is matter of Comfort to us so it should be matter of Praise to God Psal. 50. 15. Call upon me in the day of
proper to say are Just and Righteous than to say are Truth His Commandments are Just as the Rule of our Duty they are just as the Rule of God's Process but the word Commandment is not taken strictly for the mandatory part of the Word but it is put for the whole Covenant his Precepts invested with Promises and Threatnings the Commandments thus considered with the Promises and Threatnings annexed are true Yea mark the Emphasis of the Phrase Truth it self The Happiness promised to them that make Conscience of their Duty will be made good and so the Punishments on them that offend God will be inflicted Now the joyning of these two Clauses seemeth to speak thus much I know that thou art near me because thy Word is Truth God in his Providence seemeth to be absent sometimes from his People but upon the Assurance of his Word we must believe him near I say God seemeth to be far off from his People for who would think that the God of Peace and all Comfort should dwell with them that are broken in Spirit Isa. 57. 15. For thus saith the high and holy One that inhabiteth Eternity whose name is Holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones Or that the Author of all Felicity should be present with them that are harassed and exercised with such sharp Afflictions and hunted up and down in the World but because God hath promised it Isa. 43. 2. When thou passest through the waters I will be with thee and through the rivers they shall not overflow thee when thou walkest through the Fire thou shalt not be burnt neither shall the flame kindle upon thee We should be satisfied with it his Word is Truth whatever Sense and Reason saith to the contrary neither distance of place nor afflictedness of condition do hinder his nearness to us Quitting all other points I shall only insist on this one Doctrine That it is the Priviledge and Happiness of God's Children to have God near unto them upon all occasions My great business will be to explain what this nearness is and then you will soon find it to be the great Happiness and Priviledge of the Saints First What is this nearness Secondly How is it brought about First What is this nearness 1. God is not said to be nearer to them than others in regard of his Essence for so he is everywhere present nullibi inclusus nullibi exclusus so an Heathen described God to be a great Circle whose Centre is nowhere and Circumference everywhere and in the Prophet he telleth us Ier. 23. 23 24. Am I a God at hand saith the Lord and not a God afar off do not I fill Heaven and Earth can any hide him in secret places that I shall not see him saith the Lord He filleth all things with his Essential Presence he is in Earth in Heaven and under the Earth Psal. 139. 7 8. Whither shall I go from thy spirit and whither shall I flee from thy Presence if I ascend up into Heaven thou art there if I make my bed in Hell behold thou art there if I take the wings of the morning and dwell in the uttermost parts of the Sea even there shall thy hand lead me and thy right hand shall hold me God is here and there and everywhere the Heavens do not confine and inclose his Being nor the Tumults of the Earth exclude it in this sense God is alike near to all things they that cannot endure the presence and thought of God where will they go from him They may run away from God as a Friend but they cannot escape him as an Enemy te non amittit nisi qui dimiââ¦t qui te dimittit quo fugit nisi a te placato ad te iratum Men may shut God out of their hearts and yet he is there do what they can and will be found there one day in the dreadful Effects of his Anger 2. Not in regard of his general Providence and common Sustentation for so ãâã ãâã ãâã ãâã ãâã he is not far from every one of us for in him we live and move and have our being Acts 17. 27 28. This general Presence and providential sustentation is vouchsafed to all his Creatures without which they could not subsist nor move nor act so all things are inclosed under the hand of his Power and are still under his disposing 3. It is meant of his friendly and gracious Presence and those eminent and gracious effects of his Power and Goodness which he is pleased to afford his People So God is sometimes said to be nigh unto his People and they are said to be a People near unto him the Lord is said to be near unto them Psal. 34. 18. The Lord is nigh unto them that are of a broken heart And again Psal. 145. 18. The Lord is nigh unto all them that call upon him and to all that call upon him in truth Deut. 4. 7. What Nation is so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for The Lord is said to be nigh because he is always ready to hear their Prayers and to direct them in their doubts comfort them in their sorrows defend and protect them in all their dangers and deliver them in all their Troubles On the other side they are said to be a People near unto God Psal. 148. 14. He also exalteth the horn of his people the praise of all his Saints even of the Children of Israel a people near unto him Because they are the special Objects of his Mercy and Favour and as to the actual intercourse that passeth between God and them God is said to draw nigh to them as they are said to draw nigh to God Iam. 4. 8. Draw nigh to God and he will draw nigh to you and so drawing nigh to us on God's part signifieth his Grace and Blessing and drawing nigh on our part our Duty Love Fear Delight and Reverence of God Well then it is meant of his friendly gracious Presence vouchsafed to his People 4. This nearness may be understood of his visible Presence in his Ordinances or of that spiritual inwardness and saving Union and Communion that is between God and his converted People or those that are brought home to him by Christ and are the members of his Mystical Body In some sense it is the Priviledge of the Visible Church to have God near them because they have the signs of his Presence among them as in the former place Deut. 4. 7. What nation hath God so nigh unto them It was the common priviledge of the Nation in comparison of the Pagans about them who were a People afar off and strangers to the Covenants of Promise So Ier. 14. 9. Thou O Lord God art in the midst of
it appear this is Gods Testimony for that word that is propounded to be believed as such cannot be perceived by ease neither is it known of itself to the Understanding neither is it demonstrable by evident Reasons as to make infallible Conclusions The Word 's giving Testimony of itself doth not solve it indeed one part may give Testimony to another and one Revelation be confirmed by another as the New Testament giveth witness to the Old and confirmeth its Authority but how shall we know that to be Gods Testimony I Answer we have it 1. Partly from the self-evidencing light of the Scriptures themselves they have passed Gods hand and have his Signature upon them as all his Works make out their Author There are Characters of his Wisdom Power Goodness and Holiness impressed upon them 2 Cor. 4. 2 3 4. By manifestation of the Truth commending our selves to every mans Conscience in the sight of God But if our Gospel be hid it is hid to them that are lost In whom the God of this world hath blinded the minds of them which believe not left the light of the glorious Gospel of Christ who is the image of God should shine unto them The Gospel being the result of Gods Wisdom and suited to the heart of man for whose use it was calculated it hath something in itself to commend it to our Consciences It cannot be imagined that the hand of God should pass upon any thing and there should be nothing of his Character left on it to shew it came from God Look upon any fly or gnat any flower of the field or pile of grass And you may see some impressions to discover the Author of them So certainly if God shall set himself to write a book or set forth a frame of Doctrine to do man good surely he hath discovered his Wisdom and Holiness and Grace therein and that in plain and legible Characters that if man were not prepossessed and leavened with Prejudice and Corrupt Affections he could not choose but see it That there is such an objective evidence or aptitude in the Doctrine it self to beget faith in those that consider it is plain from that of the Apostle 2 Cor. 4. 2 3 4. By the manifestation of the truth we commend our selves to every mans Conscience in the sight of God without Miracle or other Confirmation if they had a clear eye 't is light which discovereth itself and all things else The reason why it is not seen is not in the Object because of any defect there but the faculty the visive faculty their eyes are blinded with Worldly Lusts. Well then when things are spoken so becoming the Nature of God and so agreeable to the necessities of Man and with such an evidence of Reason not to the Law only but also to the Gospel as to establishing of a way of Commerce between God and us and exempting us from the grand scruples that haunt us though these things could not be found out by humane Wit yet now they are revealed they carry a great suitableness thereunto 2. And Partly by the Testimony of the Spirit this is one way of confirming the Truth of the Gospel Acts 5. 32. We are his witnesses of these things and so is the holy Ghost whom God hath given to them that obey him Where the Apostles are mentioned as one sort of witnesses and the Holy Ghost as another the great office of the Spirit is to testifie of Christ Jesus Ioh. 15. 26. Even the Spirit of truth which proceedeth from the Father he shall testifie of me The Doctrine of the Gospel concerning Christs Coming and Power is so great a Mystery that 't is not believed and received in the World without the Spirit Upon the beginning of Christs Ministry in his Baptisme the Spirit appeared in the form of a Dove now the Holy Ghost doth two wayes bear witness of Christ ãâã ãâã ãâã ãâã ãâã 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
and sinless Purity for so it is wholly unsuitable to them what should a carnal sensual heart do with heaven or how should they desire it that hate the Company of God the Communion of Saints the Image of God God maketh meet Col. 1. 12. Giving thanks to the Father who hath made us meet to be partakers of the inheritance of the saints in light There is jus haereditarium jus aptitudinale though they do not desire to be saved for it they would love holiness more Partly because those conceits that they have of the adjuncts of Salvation and that happiness and personal Contentment which results to them they do not practically esteem it as to value it above the delights of the flesh and the Vanities of the World and they do not think it worthy the pursuit but for the interests of the bodily Life cast off all care of it Heb. 12. 16. As Esau who for one morsel of meat sold his birthright Mar. 22. 5. They made light of it and went their wayes one to his Farm another to his Merchandise Use. I. It informeth us of two things 1. That wicked Men are the Authors of their own Ruine Salvation doth not fly from them but they fly from it they are far from the Law and therefore is Salvation far from them They will not take the course to be saved for they care not for God and his Statutes it is but just ut qui male vivit male pereat that they which despise Salvation should never see it 2. That the wicked buy the pleasures of sin at a dear rate since they defraud their own Souls of Salvation thereby Their loss you have in the Text Salvation is far from them and their gain is nothing but a little Temporal satisfaction and are these things worthy to be compared what is it maketh you wicked but the ease and sloth of the Flesh and the love of some carnal delight And are you contented to Perish for this Whoredom from God Use. II. Let it Exhort us to believe and improve this Truth for if men did surely believe it there would not be so many wicked men as there are neither would they dare to lye in sin as long as they do O! consider if the wicked have no part nor portion in the Salvation offered nor any jot of Gods Favour belonging to them the wicked should not flatter themselves with presumptuous hopes but break off their sins by Repentance 1. Gods Mercy will not help you though he be a God of Salvation yet he will not save the impenitent and such as go on still in their Trespasses Psal. 68. 19 20 21. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah He that is our God is the God of salvation and unto God the Lord belong the issues from death But God shall wound the head of his Enemies and the hairy scalp of such an one as goeth on still in his Trespasses You must not fancy a God all honey and sweetness and that his Mercy should be exercised to the wrong of his Justice the Lord will not spare the abusers of Grace whoever he spareth Deut. 29. 19 20. And it shall come to pass when he heareth the words of this curse that if he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst the Lord will not spare him but then the anger of the Lord and his Iealousie shall smoke against that man and all the curses that are written in this book shall lye upon him and the Lord shall blot out his name from under Heaven 2. No Doctrine preached in the Church will bear you out not Law for that discovereth both Sin and the Curse Convinceth of sin Rom. 3. 20. By the Law is the knowledge of sin what is sin and who is the sinner that bindeth you over to the curse Gal. 3. 10. For as many as are of the law are under the curse for it is written Cursed is every one that continneth not in all things which are written in the book of the law to do them The Gospel that sheweth a Remedy against sin but upon Gods Terms that first with broken hearts we sue out our Pardon 1 Ioh. 1. 9. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrightcousness Sin must be condemned confessed before pardoned And then that in the way of Holiness we should seek Salvation and Eternal Life The Way and End must not be separated Rom. 6. 22. We must have our fruit unto holiness if we would have our end to be eternal life The pure and undefiled have only part in this salvation but it is far from the wicked Christ disclaims the unholy and unsanctified Mar. 7. 23. Depart from me ye that work iniquity You may as well expect the way to the West should bring you Eastward as to walk in the wayes of sin and hope to come to Heaven at last to think God will save us and suffer us to walk in our own ways or that this undefiled Inheritance shall be bestowed on dirty sinners this had been pleasing to flesh and blood but it is the Devils Covenant not Gods that Article you shall be saved and yet live in your sins is foisted in by Satan that false Deceiver to flatter men with vain Conceits 3. Do you hope of Repentance hereafter But in the mean time ye run a desperate hazard to leave the Soul at pawn in Satans hands it is not easie work to get it out again who would Poison himself upon a presumption that before it cometh to his heart he shall meet with an Antidote Judicial hardness is layed on them that withstand seasons of Grace Isa. 55. 6. Seek ye the Lord while he may be found call ye upon him while he is near Prov. 1. 24 25 26. Because I have called and ye refused I have stretched out my hand and no man regarded but ye have set at nought all my counsels and would none of my reproofs I also will laugh at your calamity I will mock when your fear cometh None of those men that were bidden shall taste of my supper Luk. 14. 24. 4. The Heart is more hardened the longer you continue in this Course Heb. 3. 13. But exhort one another daily while it is called to day lest any of you be hardened through the deceitfulness of sin Inveterate Diseases are seldom cured a tree that hath long stood and begun to wither is unfit to be Transplanted Ier. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil 5. There is a stint and measure as to Nations Gen. 15. 16. The iniquity of the Ammorites is not yet full Persons Vessels of Mercy Vessels of Dishonour Rom. 9. 22 23. What if God willing to shew his
This is not the fruit of slavish Fear but holy Love 't is not afraid of the Word but delighteth in it as it discovereth the Mind of God to us as in the next Verse 162. This is called by a proper name Reverence or Godly Fear when we consider whose Word it is Gods who is our God and hath right to command what he pleaseth to whose Will and Word we have already yielded Obedience and devoted our selves to walk worthy of him in all well-pleasing who can find us out in all our failings as knowing our very thoughts afar off Psalm 139. 2. and having all our wayes before him and being one who will not forgive our wilful Transgressions Ioshua 24. 19. He is an holy and jealous God he will not forgive your transgressions and your sins that would Impenitently continue in them and so we receive the Word with that trembling of Heart which God so much respects III. The Object thy Word that is the whole Word of God the Precept with its double Sanction the Threatning and the Promise the Precept is the Rule of our Duty the Sanction of Gods proceeding we are to stand in Awe not only of the Threatning but the Precept it self for Love to God hath a great influence in producing this Awe of the Word 'T is in Angels and Heavenly Creatures whose happiness is absolutely secured to them Iude 4. The great ground of it is Gods Authority And that is seen in the Precept as much as in the Sanction Gods Will is the reason of our Duty and his Will declared in his Word is the Rule of it and the Saints obey intuita voluntatis a bare sight of his though no inconvenience should follow of it 1 Thes. 4. 3. For this is the will of God 1 Thes. 5. 18. For this is the will of God concerning you in Iesus Christ. 1 Pet. 2. 15. For so is the will of God c. But yet I would not exclude the Sanction no not the sad part of it neither the Threatning nor the Promise because I dare not contradict any of the Holy-Ghosts methods nor exclude his Argument from having an influence upon our Obedience as he telleth us of Moses who had an eye to the recompence of reward Heb. 11. 26. So of Iob who was tender of doing any thing contrary to the Will of God because Destruction from God was a Terrour to him Iob. 31. 23. To be afraid of Gods Judgments in an holy manner is not Sin but a Grace a great point of our duty yet a matter of Faith to apprehend that destruction which God in his Word threatneth to sinners Unbelief of the Threatning had a great predominancy in the first sin Ye shall not surely die Gen. 3. 4. and still 't is a main Ingredient men Imbolden themselves to Rebellion because they look upon Gods wrath as a vain Scar-crow and that he doth only frighten us with a deceitful terrour and a flash of false fire but yet reflection upon the threatning must not be alone that breedeth Legalisme nor yet upon the Promises alone but a deep Awe and Reverence of Gods Authority must be the main thing that swayeth the Conscience A Christian should have no more to move or stop him than to know what God will have him do or not do That terrour that doth arise from a meer slavish Fear of God as a Judge and Avenger is not right but such an Awe as doth at once arise from looking upon God at once as a Wise Lawgiver a gracious Father and righteous Judge A Son a Child if he take liberty to break the Bonds of Duty shall smart for it though a Believer obeyeth and keepeth off from sin upon higher and nobler Terms then Wrath yet he maketh a good improvement of these Terrours also for godly Fear is influenced by Gods being a consuming fire Heb. 12. 29 30. Let us have grace whereby we may may serve God acceptably with reverence and godly fear for our God is a consuming fire Secondly We come to the Reasons why we should stand in Awe of the Word of God 1. From the Author of it 't is Gods Word not the Word of a weak man but of the Great and Mighty God his Authority is Supream his Power Infinite his Knowledge Exact his Truth Unquestionable his Holiness Immaculate his Justice Impartial the same Reasons which move us to Fear God do move us also to Reverence his Word and add this above all the rest that therein his Truth is Impawned to us and by it he obligeth himself to make good both his Threatnings and his Promises Three things I shall take notice of which sheweth Gods stamp and impress upon the Word 1. It s Authority in searching the heart Heb. 4. 12 13. The word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit joints and marrow and is a discerner of the thoughts and intents of the heart that is as a sharp sword doth pierce asunder between Joints and Marrow so doth the Word divide Soul and Spirit and is a discerner that is the Convictions of the Mind and the disposition and inclination of the Soul or sensual Appetite The Soul cleaveth to the sin when the Mind or Spirit disliketh it or plotteth pretences to hide it from himself or others even in those sins which lieth as hidden in the Mind as the marrow in the Bones secret Purposes fall under its judging Power as well as Practices accomplished And what Use must we make of this but that we stand in Awe of the Word avoiding what it forbiddeth and following what it commandeth Now to evidence this Property of the Word he urgeth the Omniscience of God whose Word it is Verse 13. Neither is there any creature that is not manifest in his sight for all things are naked and open to him with whom we have to do As the Sinners secret thoughts are under the sight of the All-seeing God so they are under the piercing Power of his Word for God joyneth with his Word and giveth it that discovering and piercing Vertue So the Apostle of the Word preached or explained it 1 Cor. 14. 24 25. 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 The Word is the Rule God is the Judge and the Word being assisted by God God is there where the Word is and so doth ransack the Conscience and discover men to themselves in order to Judgment 2. It hath a mighty Power and Force because of the Spirit that goeth along with it Rom. 1. 16. 'T is the power of God to salvation 1 Cor. 1. 22. The Gospel is the power of God and the wisdom of God It 's powerful to Convince even there where it Converts not as Felix Trembled Acts 24. 'T is
Lords Day but minds the Will for the Deed not the Deed for the Will whether Willingly or Unwillingly God dealeth with us as rational Creatures if your Ox draw your Plough and your Ass carry his Burden you care not much whether it be done willingly or unwillingly but God dealeth with us as obliged and looketh that love should constrain us and influence our actions and God dealeth with us as renewed Creatures that have a suitableness to their Work Heb. 8. 10. Psal. 40. 2. When rather from him than with him he delights greatly in Gods Commandments Psal. 112. 1. Delights to know believe and obey Gods Word and God expects it from us because of the pleasures that do accompany well-doing Prov. 3. 17. The speculation of a worthy Truth affects the Mind but Practice doth more as more intimately acquainted with it Use. II. It shews 1. How far they are from the Temper of Gods People that dispute away Duties rather than practise them Cavil at their Work rather than readily accept it 2. They do not love the law that are alwayes full of Excuses and pretend occasions to neglect the service of God excuses are always a sign of a naughty heart the sinners non vacat is indeed non placet Luk. 14. 18. They all began to make excuses If we did not want a heart we should not want an occasion to manifest our respects to God 3. It shews how far they are from the Temper of Gods People that are easily discouraged with difficulties love will make us break thorough all 2 Cor. 5. 14. Love hath a constraining force counts nothing too dear to be parted with for Gods sake they that are weary of well-doing they are out of their Element as they in Malachy enquired When will the Sabbath be over They that brought but a sorry Lamb cryed out Oh what a weariness Again they that love the law are not troubled about the strictness of the law but the unsuitableness of their own hearts Gods Children are grieved for that weariness and uncomfortableness they find in Gods service Glad of any inlargement of Heart Lust is grievous but not the Commandement Rom. 7. 24. O wretched man that I am who shall deliver me not from the law but from the body of this death But others when the Truth shineth round about them they receive it not in the love thereof Doctrine II. Those that love the law shall have great peace let me prove this First They shall have Peace Secondly Great Peace First They shall have Peace I. Because the God of Peace is their God they are assured of his love and favourable Acceptance tranquillus deus tranquillat omnia If God be with us who can be against us If he smileth on us 't is enough though all the World should be against us for 't is Gods Wrath that maketh us Miserable and Gods love that maketh us Happy II. Jesus Christ who is the Prince of Peace is their Saviour Isa. 9. 6. He hath made Articles of Peace between God the Father and Us and drawn them into a Covenant of Grace called the Covenant of his Peace Isa. 54. 10. And this founded upon his Bloud which is the price given to purchase our Peace and to set all things at rights between God and Us. Col. 1. 20. Isa. 53. 5. Having made Peace between God and Us No less would serve the turn compleatly to satisfie the Justice of God for our wrong and to purchase his Favour for us III. The Spirit who is a Spirit of Peace Gal. 5. 22. 't is one of his fruits he worketh it in us as a Sanctifier and as a Comforter 1. As a Spirit of Sanctification he doth dispossess Satan and subdueth that Rebellious Disposition that is naturally in us against God and maketh us accept the offer of Friendship and Reconciliation with God and to yield up our selves servants to righteousness unto holiness and then accordingly to walk as People that are at amity with God 1. Your first Resignation in Faith and Repentance is a ground of Peace and wrought in us by the Spirit Rom. 15. 13. Now the God of peace fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost Together with our Faith and in and by our Faith the Holy Ghost worketh this Joy and Peace When we come to sue out our Pardon in his Name to receive the Attonement and to resign up our selves to Gods use then is the Foundation laid Give the hand to the Lord 2 Chron. 30. 8. 2. This Peace is confirmed by holy walking in the Spirit or perfecting Holiness through the power of the Holy Ghost Gal. 6. 16. As many as walk according to this rule peace and mercy be upon them Ier. 6. 16. Ask for the good old way and walk therein and you shall find peace to your souls Keep close to God and you will have peace otherwise not Peace with God and thine own Conscience is a very tender thing you had need be chary of it if you grieve the Spirit you will find it to your bitter Cost when sinful dispositions are indulged and nourished our peace is beclouded and hangeth on uncertain terms 2. As a Comforter whose office it is to give us a sense of Gods Love and to help Conscience to judge of our state and actions The Spirit representeth God as a Father and sheweth us what things are given us of God and dissipateth and scattereth all the black thoughts that are in the Soul Isa. 57. 19. I create the fruit of the lips to be peace Peace is a Sovereign Plaister God maketh it stick and then all the World cannot deprive them of this peace Creation and Annihilation belong to the same power the World can never give nor take 't is Gods work and he will maintain it Secondly It shall be great Peace as to the Nature and Degree of it as was before explained 1. For the Nature of it 't is not an ordinary peace but of an higher Nature Ioh. 14. 27. My peace I leave with you my peace I give unto you not as the world giveth give I unto you Let not your hearts be troubled Wherein doth it differ from the Worlds peace The Worlds peace is oftentimes in sin a concord in Evil a Lethargy portending sadder Troubles but this is an holy peace Prov. 3. 17. That 's a crasy peace that is soon broken and distorted depending on the uncertainty of present affaires and the mutable Affections of men the more secure they are the sadder trouble at hand but this is an everlasting peace which we have now in the way and shall have in death and then for ever The Worlds peace is outward 't is but at best a freedom from outward troubles when they are at enmity with God but this is a peace with God himself Prov. 16. 7. The Worlds peace pleaseth the outward man but this is a solid Soul-satisfying peace a
or proper Reason of this Obedience for all my ways are before thee Whereby he understandeth either the Providence of God apprehended by Faith as always watching over him and all his Affairs for good or a sense of Gods Omnisciency and Omnipresence The Interpretations are subordinate one to the other and in both respects all our ways may be said to be before the Lord Namely as he doth govern and dispose of them according to his Will So 't is said Prov. 3. 6. In all thy ways acknowledge him and he shall direct thy paths Or that he doth know and see all Iob 34. 21. His eyes are upon the wayes of men and he seeth all his goings And in this double sense may a Parallel Place be expounded Psal. 16. 8. I have set the Lord always before me In point of Reverence and Dependance as Inspector Helper Observer Second But why is it mentioned here Three Reasons Interpreters give for it Either by way of Appeal or as the reason of his Obedience or as evidence of his Sincerity 1. By way of Appeal as calling God to witness for the truth of what he had said Lord thou art Conscious to all my wayes knowest the truth of what I spake Lord thou knowest all things thus Peter useth it Ioh. 21 17. 2. As a Reason why he was so careful to keep all Gods Precepts all my thoughts Words and Deeds are known to thee and so I desire to approve my self to thee in every part and point of my duty 3. Or 't is produced as an evidence of his sincerity that he did all things as in Gods sight and set him before his eyes as the Judge of his doings and so would not offend God to please men for in this Octonary he speaketh as a Man in Trouble and ready to miscarry by carnal Fear Doctrine That walking as in the sight of God is a note of sincerity and a good means to make us keep his precepts In those few Words which God spake to Abraham all Godliness is comprehended Gen. 17. 1. Walk before me and be thou upright Walk before me as in the sense of my Eye and the Confidence of my All-sufficiency behave thy self as in my sight and Presence Let me give you a note or two concerning this walking as in the sight of God 1. All men are in Gods sight but few think of it they forget Gods Eye that is upon them As Iacob saith in another Case Gen. 26. 16. Surely God is in this place and I knew it not God is in them though they do not see God and therefore act as if God did not see them The Apostle telleth us plainly Acts 17. 27. He is not far from every one of us Though God be not far from us yet we may be far from him at a great distance in our Minds and Affections God is near us in the effects of his Power and Providence but the Elongation and Distance is on our parts We do not consider his Eye that is upon us for many dare do that in the sight of God and Angels which they dare not do in the sight of a little Child 2. This walking as in the sight of God implyeth a looking upon God as Witness and Judge as one that seeth for the present and will hereafter call you to an account And so it works upon those two great Articles of present Providence and last Judgment the one Consideration puts an Edge upon the other and maketh it more operative God is to be looked on as one sitting upon his Throne and Solomon telleth us A King sitting upon the throne of Iudgment scattereth away all evil with his eyes Prov. 20. 8. Would a Subject break the Laws in his Sovereigns sight so when God looketh on shall we affront him to his Face the great Judge of all the Earth Iob 11. 11. He seeth wickedness also will he not then consider it As Ahasuarus said Esth. 7. 8. Will he force the Queen also before me The greatest Malefactors will carry it demurely in the presence of their Judge Psal. 10. 14. Thou hast seen it thou beholdest mischief and spite to requit it with thine hand 3. We are not only to remember Gods Eye in the Duties of Piety which we perform directly to God but also in the Duties of Righteousness which we owe to men Luk. 1. 75. In holiness and righteousness before him all the days of our lives Holiness hath relation to God and Righteousness to men in both we must act as before him as in his eye and presence Not only in praying and hearing then we are before him immediately speaking to him but before him as to men all our respects there must be done as in and to the Lord performing duties we owe to men as in the sight and presence of the Lord as 't is often said so as to approve our selves to God who seeth the heart do it unto the Lord heartily Psal. 25. 15. Mine eyes are ever towards the Lord. 4. God doth not only behold our Actions but our Principles and Aims and the secret motions of our hearts He is neither ignorant of man nor any thing in man Men may judge of Actions but not of Principles no further than they are discovered but God judges of Principles when the Action is fair 1 Chron 28. 9. And thou Solomon my son know thou the God of thy fathers and serve him with a perfect heart and willing mind for the Lord searcheth all hearts and understandeth all the imagination of the thoughts Words that imply an accurate search God looketh to the bottom and spring of Actions not only the matter but the Principle A man that standeth by a River in a low place can only see that part of the stream that passeth by but he that is aloof in the Air in an higher place may see the whole course where it riseth and how it runneth So God at one view seeth the beginning rise and ending of actions whatever we think speak or do he seeth it altogether He knoweth our thoughts before we can think them Psal. 139. 2. Thou knowest my down sitting and my up rising thou understandest my thoughts afar off Before we can conclude any thing a Gardener knoweth what roots are in the ground long before they appear and what fruits they will produce Secondly This is a good means to make us keep his Precepts 1. It maketh for the restraint of Evil the sight of God is a Bridle to us Gen. 39. 9. How shall I do this great wickedness and sin against God Shall we break Gods Laws before his Face we take heed what we say and do before informers and should we not much more before the Judge himself if we be not thus affected t is a sign we never had a sight and sense of Gods Eye 3 Ioh. 11. He that doth evil hath not seen God God taught his People this by the Type of covering their Excrements Deut. 23. 13 14. For the
the rebelling flesh within will make him turn out of the way and how can such a one hold out with God when his way to heaven is a continual Warfare But on the other side a man that is a Christian and a servant of God by Choice his course is likely according to his choice because he is fixt upon Evidence he knowes he is upon sure ground and depending upon God he will not miscarry And therefore Ioshua when he would engage the Israelites to continue faithful with God he draws them on to a Choice and then saith Ioshua 24. 22. Ye are witnesses against your selves that ye have chosen the Lord to serve him and they said We are witnesses It much strengthens the Bond when a man binds himself freely and willingly and he makes himself the more culpable and the more inexcusable if he do not observe it 3. They will carry on the work of their Heavenly Calling with the more Ease and Delight because a choice is nothing else but the inclination of the Soul guided by Reason strengthned by a Purpose and quickned and actuated by our Love This Reason justifies our choice Purpose binds it makes it firm but now here comes Love which makes it easie and sweet to do what we have resolved upon A resolute Traveller will go through his Journey and overcome the tediousness of it his mind is set to finish it let him have what Way or Weather he will so a Christian will overcome his difficulties when his heart is enclined to this course it is his own choice and he will hold to it It is a hard heart that makes the work hard but when the Will is engaged a firm Resolution of the Will is the life of our Affections and to Affection all is easie Use. I. To shew That they act upon a wrong Principle who are not good and yet do good out of Chance To this end I shall shew you 1. That a Man may do good by Chance and not be good 2. A Man may do good by Force and yet not be good 3. That some do good out of Craft and Design but to do good out of Choice doth only discover the Truth and Sincerity of Religion 1. Some do good by Chance As 1. The Man that taketh up Religion by Example barely and Tradition not out of any sound Conviction of the Truth and Worth of it Thus many are Christians by the chance of their Birth in those Countries where the Name of Christ is professed and had in Honour and the main Reason into which their Religion is resolved is not any Excellency in its self but the Custom and Tradition of their Forefathers Ioh. 4. 20. Our father 's worshipped in this Mountain And 1 Pet. 1. 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and Gold from your vain conversation received by Tradition from your fathers 'T was hard to reclaim them from their inveterate Customs This is the Religion in which they have been born and bred 'T is true that Tradition from Father to Son is a Duty and a Means to bring us to the Knowledge of the Truth and that Christianity is such an Institution as doth so clearly evidence its self to be of God and speaketh to us of such necessary and weighty matters that it cannot but a little rowse and affect the mind of him that receiveth it however he receiveth it But most men do but blindly and pertinaciously adhere to it as that Religion wherein they have been born and bred without any distinct knowledge of the worth of it So that if there be any goodness in their Christianity as their Profession is good in itself They are but good by chance for upon the same reasons they are Christians if they had been born elsewhere they would have been Mahometans or Idolaters 2. Not only these but also those who stumble upon the Profession of Religion they know not how and those who in a Pang and sudden Motion are all for God and for Heavenly things but this vanisheth into nothing as Fire in straw which is soon kindled and soon out This is a free-will Pang not a choice the heart is not habitually inclined and devoted unto God Ioh. 6. 34. Oh that I might die the death of the righteous Numb 23. 10. Such kind of wishing of holiness as a necessary means there may be as well as happiness These are accidentally stirred up in us 2. Some do good by force These also are of two sorts such as are forced by the fear of Men or of God 1. Forced by the fear of Men because they dare not be bad with credit and security as Fear of Parents Tutors and Governours 2 Chron. 24. 2. Ioash did that which was right in the sight of the Lord all the dayes of Iehojadah the Preist He did that which was right as to external Acts but after Iehojadahs death he revolted from the Lord 2 Chron. 24. 17 18. So fear of Magistrates as Iosiah compelled them to stand to the Covenant therefore Ier. 3. 10. Yet for all this her treacherous sister Iudah hath not turned unto me with her whole heart but feignedly Fear of the times when set for Religion Esther 8. 12. Many of the people of the land became Iews for the fear of the Iews fell upon them 2. Forced by the Fear of God A little unwilling service may be extorted from them by the force of a convinced Conscience There is a slavish kind of Religiousness arising from a fear of Punishment without any love and delight in God Men may be against God and his Wayes when fear onely driveth them to them They do something good but had rather leave it undone they avoid some sins but had rather practice them By the spirit of bondage they are brought to tender some unwilling service to Christ and their only Motives are fear of Wrath and Hell and a sight of the curse due to sin The falseness of this Principle appeareth 1 Because 't is most stirring in a time of eminent Judgements when they are sick and like to dye Isa. 26. 9. When thy judgements are abroad in the earth the inhabitants of the world will learn Righteousness Ier. 2. 26. In their affliction they will cry Arise and save us Mettle in the furnace is very soft but take it out and it returneth to its old hardness See Psal. 78. 34 35 36 37. The sense of present devouring Wrath and the Terrors of an Angry God may drive men to some Temporary acts of Devotion these proceed only from the Natural fear of Death and love of Self-preservation This may put a stand for a while to their former wayes of Provocation and incline them to seek God with some diligence in the outward forms of Religion but it produceth no stedfastness in the Covenant As if there had been some weak effect upon them as if it brought them for a while to some temper of Piety but it
535 Affections must be purged and quickned p. 532 Affections sensitive differ from the solid Complacency of the Soul p. 85 Affections when strong are very painful p. 121 Affections strong constant and earnest towards Gods Word a mark of a Child of God p. 121. 898. expressed by 1. Opening the mouth 2. Panting 3. Longiug p. 897 Affections spiritual their Objects End and Properties p. 121 122 Affections carnal to be avoided p. 566 Affection to Gods Word for its innate Goodness and Truth p. 623 Affections false and slashy p. 122 Affections not nullified but rectified by Grace p. 807 884 Affections of the mind usually expressed by Words proper to the bodily senses p. 671. 897 Affections follow apprehensions p. 685. 234 They are good or evil according to their objects p. 1006 Affections spiritual will take all occasions to Remember Gods Name p. 374 Four things about our affections considerable p. 252. 253 Afflictions God is always just in them p. 509. 510. Yet Patient and Moderate p. 510 511 Afflictions long and sharp usually attended with either 1. Impatience or 2. Revenge against instruments or 3. The using indirect means for redress or 4. Despondency or 5. Questioniug our Interest in God or 6. Atheistical and despairing Thoughts p. 555 556. 465. 835 836. 843 Afflictions sanctified advance holy Thoughts p. 526 Prayer p. 714. They are good in what respects p. 484 Afflictions may be long and grievous before deliverance comes p. 150 157. 537. 835. 711 712 713. Three Agents in the Afflictions of Gods People 1. God 2. Satan 3. Wicked men p. 537 538. In afflictions Gods end is to reduce us into the right way p. 463 464. To humble and purge us 711 712. 510 Afflictions of great use to the converted and unconverted p. 464 465. 510 Why God afflicts his Children so sorely p. 711 712 Afflictions their necessity p. 157. 591. 487. And Utility p. 461 462 463 464. 484. 711 712. Afflictions encrease our Comforts in Gods Word p. 888 Afflictions though great are alleviated by the Consolations of the Word p. 148 Choisest Saints have their afflictions p. 965 Afflictions are great Priviledges p. 424. 481 Afflictions work not for good of their own Nature but by the Spirit of God p. 465 466. 487 They should bring us to God by Prayer p. 968 Age one age sees more then another p. 650 Age brings wisdom by experience p. 650 Aged ought to be reverenced p. 654 Aggravation of sin to Vow and not perform it p. 704 Allow we must not allow our selves in the least sin p. 34 Aides of Grace either necessary or liberal p. 221 Alphonsus King of Arragon his Counsellours p. 148 Allurements and Terrors of the VVorld means to draw us from God p. 1031 All sufficiency of God encourageth 1. Our dependance on him 2. Our subjection to him p. 587 588 It makes him the Souls only portion p. 385 Ancients VVho p. 650 Anger wrath envy how they differ p. 520 Anger of God when discovered bespeaks Holy awe and dread p. 808 Anger at the Violation of Gods Law a Note of true Zeal p. 853 Anger and hatred of Sin how they differ p. 878 Anger against the sin and pity to the sinner shews a well tempered zeal p. 931 Anger and Passion in discourse renders it evil p. 1064 Anguish of Spirit even in gracious souls caused by great Troubles partly from Nature Partly from Grace p. 884 Answers of Prayers to be duly observed p. 168 and why Reasons ibid. p. 905 906 907 Answer of Prayer either in kind or value p. 169 167. 908 909 Gods Children are earnest for answers of Prayer p. 905 Answer of a good Conscience what it signifies p. 699. Answer of Prayer neglected proceeds from either 1. Heedlessness 2. Atheism 3. Distrust 4. Disesteem of Gods favour p. 906 Great evil effects of such neglect p. 906 907 Antecedency of Gods work before Mans work p. 221 Antinomians who deny the Law to be a Rule p. 4 Antiperistasis in grace as well as Nature p. 871 Antiquity should not sway against Truth p. 650 Apostacy one ground of it the not Receiving the Truth in the love of it p. 67. Vid. Distrust As also from our inbred Corruption p. 803 Dissuasives against Apostacy p. 871. 341 342 Evil consequences of Apostacy p. 210. 342. Apostacy is bestial and brutish p. 1100 Apostacy caused from 1. Errors 2. Persecutions 3. Scandals p. 343. Vid. Back-sliding Defection Appeal to God on a double account p. 522 No appeal from Gods Judgement p. 38 Many pretend to serve God that cannot appeal to him p. 306 Appetite follows life and holy desires spring from a new Nature p. 304 Application of mercy personally called coming to God p. 517 Application of the Word by Faith p. 768 Application of Providence to their own selves a mark of Gods Children p. 811 Application of Gods mercies to our own souls p. 318. 517 Effectual application of mercy p. 517 Approbation of God a great Comfort under reproach p. 301 Approbation of Gods Law by the sanctified Judgment p. 34. 752 Means to bring our hearts to approve Gods Law p. 877 Approbation of purity without chusing it is not sufficient p. 861. 708. 223 Approbation of that in our selves which we condemn in others an evil character p. 3 Arbitrary God is so in gifts not in Judgments p. 934 Arts and Sciences not comparable to Gods word for the obtaining of true VVisdom p. 650 Arrogance in discourses odious to God p. 1064 Ascribe all to God p. 43. 552 Arguments to prevail with God 1. From his mercy 2. His Truth p. 941 Ask Gods Counsel his Leave and Blessing p. 31 Ask of God saving knowledge of Divine things p. 895 Grounds of it ibid. How Temporal deliverance is to be asked p. 923 Ashamed of God Christ and his Gospel Reasons of it Arguments against it p. 311 Assaults of Satan make assisting grace necessary p. 780 Assurance strengthned by perseverance p. 342 Astray the best of Saints apt to go astray p. 1102 Reasons 1. Present imperfection 2. Remainders of Corruption p. 1102 1103. Not totally and finally p. 1106 Assistance of God necessary to preserve both habitual and actual grace p. 789 Attributes of God in a Conflict about sinners p. 320 Atheistical persons are great deriders of Saints for 1. Their Faith 2. Obedience p. 336 Atheism to observe Gods signal Judgements on the wicked a Cure of it p. 798 A man may have Atheism enough to question Providences when ther 's Faith enough to justifie God p. 836 Avenger God is the Avenger of breach of Vows Oaths and Covenants p. 704. 705. Averseness of the heart from God a Cause of the delaying of Repentance p. 408 Averseness of Heart in coming to God makes us need not only leave to come but power to come p. 953 Audience of God how manifested how procured p. 166 St. Augustines Prayer about the Scriptures That he might neither be deceived in them nor deceive others by
then soon cool in their desires such are slothful Professors p. 2 Children of God desire to be taught of God p. 230 Reasons why they desire it p. 230 231. They long for Eternal Salvation p. 1087 Choice of Gods Testimonies gives us a Right to them p. 742 After enquiry into the way of Truth we must come to the choice of it p. 197. What it is to choose them p. 1071 To do good out of Choice the Character of a good Man p. 1070 1071. Causes of a right choice p. 1078 Effects of a right choice p. 1079 Christ our Surety p. 820 821. By way of Caution and by way of Satisfaction ibid. Christ the object and end of worship p. 12 Christ uses subordinate Teachers not out of Indigence but Indulgence p. 41. Christ a tender Shepherd p. 1107 Christ. All Sin a great injury 1. To his Merit 2. To his Example p. 20 21. Christ's undertaking the end of it to make us blessed in the enjoyment of God p. 72. Vid. Blessedness Christianity is not to be judged by Nominal Professors p. 1069 Christianity its design not to set up a Kingdom of Power but Patience p. 522. Vid. Conditions of Christianity It hath 2 parts 1. Destructive 2. Adstructive p. 184 Christian Religion onely worthy our choice p. 197. Reas. ibid. Church is Christ's School p. 41 Church true and false their difference p. 518 False Church hath usually the advantage of worldly Power above the true Church p. 518 Chusing Gods Precepts what it is why they must be chosen p. 1071. Motives to chuse them p. 177 Directions how to chuse them p. 1378 Civil Policy and Interest not opposed by Religion p. 144 Circumstances in our obedience much insisted on by God p. 26 27. Great prudence in applying Circumstances p. 449 Claim to Comfort from Gods Tender Mercies p. 516 Cold Prayer teaches God to deny p. 121 Comfort denotes two things p. 513. 'T is the Souls strength p. 513 Comfort in all its Causes matter of Comfort p. 592 Comfort right when according to the Tenour of the Word p. 40 Comfort Spiritual Eternal Temporal 551. All to be ascribed to God p. 552 513 Comfort in death from the everlastingness of Gods Testimonies p. 892. When we beg Comfort we must beg Grace to serve the God of our Comforts p. 927 928 Comfort in Afflictions may be askt from Gods Mercy p. 511 Comfort from Gods Word which teacheth us 1. To look off from Men to God 2. From Providences to Promises p. 147 591 629 329 Comfort under Afflictions 1 From God the Author of them 2 From the necessity of Affliction 3 The manner of Gods Afflicting 4 His helps to bear them p. 150 151. False Comforts p. 334 No comforts in Afflictions like those that are fetcht in from Gods Word p. 329. For 1 The quality of those comforts are Excellent 2 The provision he has made for our comfort are great 3 The manner is sweet p. 329 330 331 332 333. Commandements are exceeding broad 1 In respect of their uses 2 Of their duration p. 619 Command of God to be feared as well as the penalty p. 25 Commandments of God called his Ways why p. 22 Commandments of God excellent in their Matter p. 315 Commandments of God above the power of Corrupt Nature why p. 28. Great and small must be obeyed and why p. 33 They make us wiser than our Enemies how?-p 638 Commands for publick and private Duties relating to the outward and inner Man p. 33. To God and Man p. 34 Commandments have 1 God for their Author 2 God in giving them to be considered as a Lawgiver 3 They are holy just and good p. 455 456 Commerce with God Vid. communion Common Favours not to be rested in p. 912 113 Communion of Saints its excellency p. 504 Communion with God makes blessed p. 11. No communion with him without obedience to him ibid. Communion with God discovers his gloriousness and our vileness p. 61 Communion with God in Donatives and Duties p. 951 952 Company of wicked Men how far to be shunned 1. As to Familiarity with them 2. Durable Relation to them 3. Compliance with them in their Sins p. 773 774. Vid. carnal compliance reproof to such p. 353 Company Observations and Directions about it p. 776 777 It is to be kept with those that are gracious Reasons p. 430 431. Complaints under Affliction what they usually are p. 713 714 Complain we may complain to God not of God p. 551 Compliance with God our safety p. 637 Condescension of God in arguing with us p. 877 Condescension of God in using his Supremacy over us 1. In making overtures of Peace 2. In seeking to reclaim us by Mercies p. 131 Condition of him that falleth off from God worse then his that never begun p. 342 Conditions of professing Christianity and of enjoying outward things p. 415 Conduct of the Spirit necessary p. 170 Conference Religious either stated or occasional-p 81 82 Confession of sin with a broken heart argues one sincere p. 1106 Confession of the Truth gives inward Liberty when it brings us into outward Bonds p. 301 Confession of the Truth hindred by 1 Carnal Fear 2 Carnal Shame p. 306 309 331 332 Confession of Sin its Usefulness p. 164 Not enough to believe the Word with the Heart unless wee confess it with our Mouths p. 330. Reasons p. 330 331. Vid. Profession Confidence in Death and in the day of Judgment-p 30 37. Confirmation in the belief of Gods Word a matter of very great Moment p. 285 286 Congruity of choosing Gods Precepts p. 1073 Conscience Erroneons will mislead us p. 4 Conscience hath no Lawgiver but God p. 878 A good Conscience Comfort against reproach p. 301 Conscience must be the Lords as well as our Afflictions p. 15 Conscience its Light not to be opposed p. 21 26. It takes notice of thoughts as well as Actions p. 33 It is a bridle to restrain from Sin and a whip to lash us for sin p. 532. A great Comfort under and against Reproach p. 141 A good Conscience gives Encouragement to come to God p. 1079 Conscience when it works Christ knocks p. 412 Conscience to be kept necessary why How it may be kept p. 417 418 We must have a good Conscience as well as a good cause p. 977 978 Consent of every individual Person to the Terms of the Covenant of Grace necessary to partake of its benefit p. 909 910. Consideration of our ways makes way for Conversion p. 395 Consideration fit matter of it 1 Who made thee 2 Why did God make thee 3 Hast thou answered the End of his making thee 4 What unkindness not to remember him that made thee c. p. 397 398 399 225. Gods Considering our Afflictions what it signifies p. 969 Consideration of Gods Judgments what and how p. 346 Consolation for the afflicted from Gods Word p. 591 Vid. Comfort from Gods Word Constancy in Gods ways a great Duty p. 210. Motives
p. 56 402 403. why we must obey without delay p. 402 403. Great Mischief of delays 405. Causes of these delays p. 408 409. Heynousness of the sin of Delaying ibid Delays as well as denials are painful p. 121 Delaying Mercy is not denying mercy p. 167 168 Why God delays Mercy ibid. Delays of God in making good the promises proceed not from Ignorance nor forgetfulness nor mutability nor Impotency p. 324 Delay in helping and delivering discourageth Gods Children p. 549. God may delay so long till 1. The Enemies be proud 2. A land wasted p. 549 Delays of spiritual Mercies sharpen desires p. 912 914 Deliberation in sinning a great Aggravation of sin p. 21 Deliberate sin charg'd on David when many others were omitted p. 739 740 Delight in worldly things as our portion is a main branch of Covetousness p. 254 255 Delight in Gods word what it is why the word is so delightful p. 84 85 95 96 Delight in Gods Word the property of Saints p. 593 885 Delight in Gods Testimonies an evidence that we have made them our Choice p. 741. Trial whether we delight in his Testimonies p. 87 88 89 95. how we are to delight in them p 96. Reasons for delighting in them 96 97. Uses p. 98. Exhortation to it Means to get it p. 98 99 593. It puts us upon prayer for Grace and gives us hope to speed in our prayer p. 244 Delights spiritual and carnal distinguished p. 149 1084 150. Promises to be delighted in before fulfill'd p 10 Delight in Gods Commandements the Causes of it 1. Suitableness 2. Possession 3. A precedent love of the Object p. 885. What is necessary to delighting in Gods Commandements p. 245 Delight its effects 1. Enlarging the heart 2. It causeth thirsting after more p. 886 245 Delight spiritual it's Objects perfect p. 886. Examine whether we have this delight p. 886. 1. By the extent 2. Effects 3. It s perpetuity 4. By comparing these delights with those in sensible things ibid. Delight true only to be had in God p. 386 Deliverance to be sought for in Prayer p. 921 922 It engageth us to Gods Service p. 924 Demerits in the best of Saints p. 839 Deliverance from the power of sin as well as from guilt p. 913 Deliverance when pleaded for we must get 1. Right Principles 2. Right Ends what they are p. 860. It is lawful p. 970 Deliverance will come in due time p. 558 Natural to desire deliverance p. 1083 Deliverances apt to be forgotten when danger is over p. 791 Deliverance two ways p. 737 Denial we are to pray against denials and delays p. 914 Dependancies Carnal God weans his People from them p. 143 645 Dependance on God a condition of those that expect Counsel from him in straights p. 155 769 Dependance on God better than Carnal reaches p. 645 It is a great duty p. 324 1105 Dependance on God never disappointed p. 831 Dependance on God what it implies 1. Committing our selves to his Care 2. Submitting to his Will 3. Waiting his Leisure p. 346 347 Departure from God twofold p. 669. Reasons of it ibid. Desire its proper object Holiness p. 303. how to awaken them p. 309 Desire moderated towards earthly things by considering their Vanity p. 617 Desire of Holiness the Character of Saints and why p. 29 30 901. God will satisfie it ibid. 304 Strong desires a Cause why Saints press after Gods Word p. 901 Desire what it is p. 121 897 303 304 1087. It denotes the absence of the good desired p. 885 897 1087 Desires of the godly and the wicked distinguished-p 30 Unactive desires come to nothing p. 31 Desire of man either 1. after Truth or 2. Immortality p. 623. Several sorts of desires evil p. 305 Desires vehement sweeten enjoyment p. 912 Excellency of vehement desires after spirituals p. 898 901. How to get these desires p. 901 902 Desertion the kinds of it Reasons and Causes of it p. 48 49 925 It is either 1. in appearance or 2 in reality-p 925 Desertion the greatest of sufferings p. 148 Two special sins the Causes of Desertion 1. Too much liberty in Carnal things 2. Laziness in spiritual things p. 925 Design to do good out of Design is evil p. 1076 Despair in our selves not in God p. 29 Despised Christians are despised by Men when brought low by God p 869 Despising Christs little ones a great sin p. 519 520 Despised Saints are highly honoured by God p. 554 870 Despised the common Lot of Saints to be so p. 869 Despisers of Gods Word who they are p. 1001 Despondency an ordinary evil in sharp and tedious Afflictions p. 556 Despondency reproved p. 159 792 Destruction no Creature can desire its own Destruction p. 1095 1096 Determination an Act of the Judgment p. Devil works much on the Concupiscible and Irrascible faculty p. 1031 Devil a great Enemy to us in hearing the Word 1. By Diverting us 2. By raising prejudices 3. By furnishing us with excuses evasions delays c. p. 68 Devil not to be believed p. 411 Vid. Satan Devil seeks to weaken our opinion of Gods goodness p. 440 Devisers of Reproaches and Calumny p. 299. 300 Devices of the Heart of Man p. 759 Devoting our selves to God 1. Entitles us to the Comforts of the Gospel 2. Engages us to all the Duties of it p. 915 Difference of Judgment causeth discord p. 528 Difference between men and men ãâã free grace p. 647 Difference between the delights of the Godly and the wicked p. 149 Difference between the service of God and all other services p. 850 Different measures in them that are Converted p. 604 Difference made by God in Common judgments p. 805 Difference between good and evil is real p. 939 940 Difference in things call for different affections p. 85 Difference between carnal and regenerate and the regenerate and themselves p. 673 674. 689 Difficulties broken through by the Promises p. 880 Difficulties in Scripture though it be light yet no discoument to us in searching it p. 696 697 Dig a Pit what that expression imports p. 559 Diligence in obeying Gods Commandements required p. 26. Reasons of it p. 26 27 Diligence wherein it lies p. 27 28. 638 Diligence in Prayer makes it a business p. 920 Diligence 1. In observing 2. improving afflictions p. 487 Direction of God general and particular p. 31 Direction literal and effectual p. 32. 841. God must be depended on for Direction Reasons of it 1. The blindness of our minds 2. The forgetfulness of our Memories 3. The obstinacy of our hearts p. 32. 240 Direction 1. For general choise 2. Particular actions p. 692 693 Direction sufficient from Gods Word p. 40 41. 629. 690 691 692 Direction necessary from God to him that would keep in with God p. 152. 240 Direction how to carry our selves till deliverance comes a great mercy p. 842. Why p. 842 843 Direction An act of the Judgment p. 449 Disappointment of Wicked mens
makes wiser then our enemies p. 638. 642 Engagement of the soul to come to God Its usefulness p. 223 Enjoyment and use of a thing how they differ p. 69 Enjoyment of God should be our end and scope p. 573 Enjoyment of God either mediately or immediately p. 71 72 Enlarged heart given 1. At conversion consists in a freedom from guilt and power of sin 2. A particular enlargement given by exciting grace Necessity of an enlarged heart-p 216 217 218 219. Means 220 Enmity of wicked men against the Church p. 882. 729 730. 995 Entertain Gods word How to do it aright p. 887. 888 Entrance of Gods word giveth light how p. 888 889 Envy difference between Envy and VVrath p. 520 Envy strikes at some excellency p. 137. 563 Envy at the prosperity of the wicked checked by the consideration of Gods judgments upon them p. 135 Envy not the comforts of sinners p. 360 Envy makes men undermine others p. 520 Equity the duty should continue whilst we expect Mercy p. 341 Error about Gods word from 1. Presumption 2. Prejudicate opinions 3. A spirit of opposition 4. Carnal affections 5. Superficial apprehensions c. p. 694 695 Error 1. From ignorance 2. Judicial blindness p. 678 679 Error is Natural to us p 184 185. 1101 Error out of frailty or out of pride p. 129 793 Erroneous principles in policy a cause of persecution p. 144 Errors a ground of Apostacy p. 211. 343 Esteem practical of spiritual things p. 677 Vid. Valuation Esteem of the Word motives to get it p. 869. What it is c. p. 872 873 Eternity applyed to keep the soul awake p. 412 All our actions relate to Eternity p. 340 Eternal things to be secured before Temporal p. 403 404 Eternal Salvation longing for it is the duty property of Gods Children p. 1087 Eternal Life makes us willing to submit to Temporal Death p. 1096 Evangelical obedience and legal how they differ p. 11. 15 16 Evangelical obedience accepted it's imperfections pardoned p. 11. 15 16 Events of things confirm the Truth of the Word p. 285 Events of things are not seen do depend on God p. 31 642 Good or bad holy men provided from them p. 643 Everlasting punishment awarded to the despisers of Everlasting mercy p. 874 Everlasting things should be our chief comforts p. 875 Everlasting Covenant p. 875 Everlastingness of Gods Testimonies what it is p. 889 Evidences of Gods favour to be sought earnestly Why p. 920 Evidence of Blessedness Conformity to Gods Law 1. Inclusive all such are blessed 2. Exclusive none but such are blessed p. 6 Evidence of Reason and of the Holy Spirit differ p. 686 Evil speaking very sinful either against Truth or Charity p. 140 141 Whether in any case lawful p. 300 Exact and constant obedience against all temptations Reasons for it p 668 Examples of purity in Gods Word p. 859 Examples are very prevalent especially in evil p. 864 866. 1101 It is no excuse for sinning p. 864 Examples of others fallings a great Temptation p. 790 Example no safe Rule to walk by p. 4. 1075 Examples and instances of Gods goodness should confirm our Faith and Patience p. 912 To take up Religion merely by example no good Ground p. 1075 Excuses for not speedy turning to God vain p. 406 407 Excuses and cavils against keeping Gods Law argue an evil temper p. 1026 Exercise God may exercise his Children with sharp and long afflictions p. 554. 856 God exercises them according to their Reward p. 178 Exercise in Gods Word how p. 151. It encreaseth knowledge and judgment p. 453 Saints are exercised from within and without p. 921 Exceeding great Love to be given to Gods Commandements p. 1048 Expectation its qualifications p. 547 God has more expectations from those that are related especially to him then from others p. 863 Gods people expect deliverance from him 1. What it is to expect it 2. The Reasons for it 3. The singular excellency of it p. 1080 1081 1082. 1083. When it is right p. 1083 Experience of Gods goodness the priviledge of those that walk with him p. 7 Experience of Gods ways a Reason of our desire after them p. 30. 123. It teaches us how ready we are to wander from them p. 61. Reasons thereof p. 61 Experience brings good and sound judgment p. 453 Experience compared with Gods precepts as to getting understanding p. 651 652 Experience of Gods faithfulness in former ages of great use to succeeding ages p. 581. 962 963 Experience proves the good of Obedience p. 789 Experience of Gods grace a great encouragement p. 791 It breeds Confidence p. 166 It is a ground of our valuation of the word p. 492 It begets high thoughts of Gods tender mercies p. 994 External profession and conformity not accepted without the Heart p 236 237 Extremes two extremes we are apt to run into under affliction either to slight or faint under Gods correction p. 884 Two extremes 1. Self-confidence 2. Desperation p. 320 Extremity God permits his people to be reduced to the Extremity of danger p. 944 Reasons 1. To exercise trust 2. To quicken Prayer p. 944 Extremities are to be endured rather then offered against Gods Word p. 733 Eyes the windows whereby sin hath been let in to the Heart proved doctrinally and historically p. 278 279 They are to be watched Great evils from not watching the Eyes p. 279 280 Eye of God an engagement to obedience Reasons p. 1051 1052 Vid. Sight of God It is always on us p. 340 It hath many blessed effects p. 1053 1054 F. FAce of God shining what it implies p. 924 Face of God implies his favour and strength p. 12 Faility of Spirit a Reason of Apostacy p. 213 Fadingness of the World should excite us to look after an Eternal state p. 613 Faculties of the Soul either such as Command or are to obey p. 1103 Failings in the choisest saints p. 11. 17. 1100 1101 1102 p. 336. pardoned to the sincere p. 11. 17. 1106. daily failings and infirmities p. 19. 27 754 How to discern the infirmities of Saints from other men p. 754. 836 How to distinguish them from wilful sins p. 703 When disallow'd they exclude us not from the priviledges of Gods Servants p 846 We must not be too severe upon men failings p. 336 Fainting of Soul from delaying Salvation p. 540 592 Faintings of Spirit 1. Their Nature 2. Causes 3. Kinds described p. 541 542 543. c. Remedies against fainting p. 541 542 c. It s cured by the Word which is 1. A proper 2. An Universal cure p. 183 Fainting argues weakness if not Nullity of grace p. 416 Faintings Twofold 1. Of Dejection 2. Of Defection p. 541 Faith must conquer 1. Our fears 2. Cares 3. Troubles p. 1086 Faith ultimately resolved into Gods Testimonies p. 9 Exprest by terms of motion p. 12 By lifting up the Eyes p. 833 Faiths Excellencies 1. Eminent wisdom in it 2. Nobleness of Spirit it
compared to the joy of victory p. 1003 Ioy carnal has contrary qualities and effects ibid. Iudg God is the Judg of his Law p. 877 Iudgments spiritual the forest Judgments p 936 Iudgments Gods precepts called Iudgments why p. 38 39. 666. 121. Use of it p. 40. Promises call'd Iudgments p. 989 293 Iudgments of God on the Visible Church are to separate the dross from the Gold p. 805 Iudgments selt or fear'd call for mourning and why p. 931 Iudgments of Gods mouth denote Gods will revealed in the Scriptures and why p. 76 Iudgments of Gods mouth and of his hand p. 342. 419. 720 They are both righteous p. 1013 Iudgments of God on sinners a mean to preserve us from sinning p 792. They are to be wisely observed p. 796. Gods Iudgments of old p. 342 343 344 345 Iudgments ordinarily begin at the house of God p. 805 Iudgments on the wicked his mercy to his Church p 806 344. God to be praised for his Judgments p. 1097 A judicious mind a great blessing p. 448. A threefold Use of a judicious mind 1. To distinguish 2. To determine 3. To direct why to be beg'd of God p. 450 451 Iurisdiction of God the greatest p. 130 Iurisdiction how it differs from propriety p. 130 Iustice and Mercy distinguished p. 938 Iustiââ¦e and Iudgment how distinguisht p. 813 Iustice no escaping it if God should deal with us in strict Iustice p. 5 To do Iustice and Iudgment is the Saints comeliness p. 814. 1. By it we are made like God 2. 'T is acceptable to God 3. Fits us for communion with God 4. It is suitable to the new nature 5. Is honourable in the eyes of men 6. Conduceth to the good of Society p. 814 815 Iustice is either 1. general 2. or particular p. 934 Iustice 1. Legislative 2. Judicial 3. Remunerative p. 934 935 Iust God is just proved by four Reasons p 935 Iustice and Mercy are both friends to Saints p. 939 Iustice of God to be acknowledged p. 939. 509 Iustification of a sinner a great secret p. 40. 873 Iustified Divine Wisdom justified of all its children p. 873 339 K. KEeping and doing the Commandments how they differ p. 1042 Keeping Gods Law requires 1. Labour 2. Courage 3. Self-denial p. 1025. And understanding p. 232 Examine whether we keep Gods Law or no p. 1025 Keeping Gods precepts brings 1. Peace of Conscience 2. Joy in the Holy Ghost 3. Increase of Grace c. p. 377 378 Keep what it is to keep Gods testimonies p. 9 It implys 1. Exactness 2. Perseverance p. 10 It relates to a charge committed to us p. 9. 28. 375. It is twofold Legal Evangelical p. 376. 1039. 237 Keep Covenant with God Motives p. 709 710 Quest. how far a man may be said to have kept Gods Law p. 1039 Keep a good conscience Dispositions required to the keeping of it Considerations to move us to keep a good Conscience p 417 418 No keeping the Commandments without love p. 1046 Kindness of God is either 1. General or 2. Special the nature of both p. 9 8. 512. Vid. Loving kindness It 's the original cause of all mercy p. 512 Kings Princes c. have great need to know Gods precepts Reasons of it p. 307 731 Kings Princes c. their Countenance a great advan tage to Religion p. 560 They are jealous of their prerogative p. 560 Knocking of Christ at the door of the heart what it is Seasons of Christ knocking p. 412 Know none know so much of God but they still need to know more why p. 895 To know signifies 1. To understand 2. To consider 3. To believe p. 959 960 Knowledg of Divine mysteries is twofold 1. That which is a gift 2. That which is a grace p. 1058 Knowledg twofold 1. Knowledg of Faith 2. Of Sense p. 956 Knowledg of Gods mind unactive not sufficient p. 15. 231 Knowledg without practice is not right p. 318 452. 685. 690 691. 231 Knowledg of Gods will various degrees of it p. 108 In order to knowledg much is required p. 229 Knowledg saving what it is 1. Such as establishes the heart against delusions 2. Such as brings the foul under its dominion 3. Such as gives prudence to practise it p. 171 It is the effect of Divine bounty p. 477. 4ââ¦5 Knowledg saving should be one part of our constant prayer p 893. We can never enough ask it p. 170. 452. Reasons why p. 171 172. 893 846 435. 436 In getting Knowledg we must pass through the Porch before we can come to the deep mysteries p. 890 891 Knowledg of God causeth us 1. To trust him 2. To love him 3. To fear him in proportion to our knowledg of him p. 172 Two things considerable in Knowledg p. 1058 Knowledg saving our cure ignorance our disease p. 893 Knowledg 1. The necessity of it 2. The excellency of it 1. It 's mans excellency in general 2. Divine Knowledg is better than all other knowledg 3. Practical Knowledg the best part of Divine knowledg 4. Transforming Knowledg the best part of practical p. 893 894 895 Saving Knowledg of Gods Testimonies the only way to live p. 896 Knowledg ought to be 1. Comprehensive 2. Distinct 3. Experimental 4 Practical p 173 Knowledg to be desired for a right end 1. Not out of curiosity 2. Nor vain glory But 3 to satisfie others 4. To save our own souls p. 176 L. LAmentation for other mens sins special seasons for it 1. When gross sins are frequent 2. Universal 3. When incorrigible 4. When they grow impudent p. 930 931. Reasons thereof 1. They do it because it is their duty 2. Their property ibid. Vid. Other mens sins Reasons why it is the disposition and property of Saints to mourn for other mens sins 1. They are tender of Gods glory 2. They have a pity for men 3. They have an antipathy against sin as such 4. It proceeds from the foresight of the effects of sin 5. They are publick spirited p. 931 932 Late coming to God many have come too late none too soon p. 411 Law of God is truth p. 878. in what sense 1. It 's the chiefest truth 2. The only truth 3. The pure truth 4. The whole truth p. 879 Reasons why it is Truth 1. From the Author God 2. The matter 3. The end 4. It s own assertion p. 879. Uses Ibid. Law of God the Rule of our lives p. 4. 16 It is put oftentimes for the whole word of God p. 621. Christs humane nature under a Law p. 4 Angels Rational beings inanimate creatures are under a Law p. 4. 201. 876. Law of God taken in a limited or a large sense-p 1022 Law of God informing and awing p. 4 Law of God must be loved that it may be kept-p 1024 its office and work p. 4 It abates humane pride by propounding the rigor of the first Covenant p. 15 It brings us to Christ p. 16 It is holy just and good how p.
Reason p. 67. They are to be applied-p 288 They are to be made familiar to us p. 67 They make God a debtor p. 324. 831 They are Gods Testimonies and why p. 741 They are more than simple Declarations p. 831 They are to be prized on a double account p. 545 They are made to perseverance p. 342 They are most certain on a threefold account p. 575 They are 1. Good 2. Sure p. 1084 Three things in Promises 1. Truth 2. Faithfulness 3. Righteousness 830 There is usually some time between the Promise and the Performance p. 324. 835. Reasons of the delays in performing Promises p. 324 835. 525 Properties of God 1. To do good 2. Keep his Word p. 831 Prosperity makes us goe astray p. 462. Takes off Affections from heavenly things p. 463 Prosperity of the wicked should not dismay us p. 795 936 Proud men denotes two sorts of persons p. 559 None should be Proud because he hath more than others p. 647 Who are the Proud p. 829 336 Protection is the priviledge of the Saints God is their hiding-place and shield p. 763 765 766 767 Vid. Hiding-place Protestant Religion its Excellencies p. 199 200 Providences seem contrary to those that are most obedient p. 667 Providence the belief of it a good help to keep a good Conscience p. 418. Providence vindicated p. 936 937 It 's seen in fulfilling Promises and Threatnings p. 424 Observation of Providence ãâã ãâã ãâã us we have more Cause to bless God than up ââ¦mplain p. 423 Providences must not be racked to make them speak what we would have them p. 796 797 798 Providences well observed will cause gracious Souls to love the Word of God more than ever p. 806 Reasons thereof p. 806. They are to be considered p. 511 They are reconcileable to the Word v. a Commentary on it p. 39. 465 Providence executes the sentence of the Word p. 974 975 Providential Care and Conduct the priviledge of them that walk closely with God p. 7 Providential Wisdom seen 1. in the Seasons 2. the Kind 3. the Manner of Gods afflicting his Children p. 463 Providence is either 1. Common or 2. Special p. 472 Providence takes care of all that love and please God p. 1033 Provisions for the Flesh should be cut off p. 867 Proving his people a ground of Gods forbearing Enemies p. 856 Prudence when we are tempted to sin it 's great prudence to chain our selves to the contrary duty p. 421 Prudence required in applying general Rules to particular Cases p. 449 450 Punishment in this Life for breach of Gods Law p. 39 Punish God has a time to punish Sinners tho' he bear long with them p. 856 Purity of the Word of God what it implies p. 857 Purity of Heart from the Purity of the Word p. 857 858 Purpose of the heart settled in seeking God p. 16 It must be universal to all Commandements and accompanied with Affections and Endeavours p. 34 Purpose to please God habitual and actual p. 152 Purposes of Obedience must be made with the greatest seriousness p. 915 Reasons thereof p. 915 916 Purposes of heart against Sin when defective p. 1009 Q. QUalifications of those that have God for their Hiding-place 1. they that believe 2. they that obey 3. they that seek it in the way that God has promis'd it p. 767 Qualifications are to be cleared in our pleading Promises p. 327 328 317 Qualm of Conscience may beget lean Affection to the Word of God for a season p. 122 Questioning our Interest in God an usual sin in sharp and tedious Afflictions p. 565 Some times we question Gods Love because we have no Afflictions and some times we question it because we have nothing but Afflictions p. 556 Quiet Great Quiet to the Minds of Gods people under sad dispensations to consider the Justice and Faithfulness of God in them p. 508 Quickning Grace promised in the New Covenant both in general and in particular p. 941 Quickning two fold 1. when of dead we are made Alive 2. when of dull we are made lively and active p. 596 717 718 281 Quickning by the Word obliges us to remember it for ever p. 597 Quickning is only from the Word Why 1. the word contains the most quickning Considerations 2. the Spirit delights to quicken us by the word p. 598 599 719 Quickning denotes 1. the renewing of comfort 2. the actuating of Grace p. 159 933 281 311 Great need to go often to God for quickning 1. because of our constant weakness in this World 2. because of ourfrequent indispositions of Soul to duty p. 159 160 934. and the oppositions of the flesh c. p. 935 936 937 718 719 Quickning of the Soul to duty by holy Zeal p. 853 Quickning denotes either 1. restoring to happiness or 2. renewing of grace p. 933 717 311 312. Quickning and Sharpening of prayer by the fear of God p. 811 Quickning is one blessing which Gods Children have often need to beg of God p. 933 Sense Appetite and Activity are the fruits of the Spirits quickning p. 935 314 Quickning is necessary on many accounts p. 282 Labour to get it beware of losing it p. 282 283 312 How quickning Grace may be lost p. 313 R. RAshness a great troubler of the Church p. 451 Ready God is Ready to receive returning sinners and as ready to punish them that refuse to return p. 410 God is always ready to hear prayer p. 168 Reasonable Creatures are made for eternity p. 571 Reason is supplied by Faith p. 541 Reason depraved cannot judge of spiritual things p. 3 Reasonings against Gods Soveraignty are usually in the points of the Imputation of the sin of the first Adam Election Providence c. p. 757 Reasons and Grounds of Religion are to be inquired into p. 195 Rebellion to decline Gods Government p. 585 Rebukes of Providence against impenitent sinners are of great use to the Saints p. 135 136 Reclaiming sinners p. 132 Reconciliation and Atonement only in the word discovered p. 54 624 Non opus divinae naturae sed liberi consilii p. 624 Records ought to be kept of our Comfortings Quicknings and Supports by Gods Word and why p. 597 600 379 380 Recreations are notto swallow up Religion p. 927 Redeemer is the Head of the renewed Estate p. 320 Redeemed Sinners shall have their judgment p. 321 Redeemer requires Obedience p 320 He is honoured by obedience p. 321 Reduce God reduces straying sinners by some smart Providences p. 1107 Reflection upon our selves and ways implies 1. an Examination of our past course of Life 2. a careful watch over them for the future 3. a Consideration of the event p. 397 Regeneration goes before new Obedience p. 497 Regenerate Persons may be discerned from unregenerate p. 18 19. how they differ p. 673 674 Reign of sin is either 1 general or 2 particular either more gross or more secret p. 918 919 Rejoycing in Gods Testimonies greater than in all Riches
is to be allotted for immediate Worship p. 1019 Time and things of time lessened by consideration of Eternity p. 570 Time when God will wipe off the Reproach of his people p. 871 Whether it be convenient to have fixed times for Prayer p. 1020 Times bad times discover good Men p. 780 865 God has a time for punishing sinners p. 856 And his time is the best time p. 857 And a short time p. 857 His time is when Impiety is come to the height p. 858 How to be good in bad times p. 865 866 Tongue must not only pray but the Heart p. 903 Trade of sin what p. 17 Tradition of the Church not a sufficient ground for our receiving the Word p. 861 Transitory things not to be sought p. 875 Treading under foot what it implieth p. 793 God treads the wicked under foot why p. 794 Treasââ¦s heavenly beyond these of the earth p. 525 Gods Promises are our Treasures p. 742 Trembling the import of that word p. 808 Trembling at Gods word hinders not our delight in it p. 1003 Trial of Faith and Patience p. 139 538 297 298 God delays to try Faith and Patience p. 325 Trial of Uprightness p. 140 289 Trial of Gods word p. 857 Trials ought not abate our Love to God or his word p. 553 God tries his people before he Crowns them p. 865 One of the ordinary Trials of Gods people is Persecution p. 995 Tribunal of Christ we may appeal thither when unjustly condemned by men p. 38 Sincerity gives confidence to appear before that Tribunal p. 533 Troubles of the Righteous many p. 413 414 When they become Blessings p. 524 158 The word Supports under troubles p. 524 525 The word cures Troubles of heart p. 146 They should drive us to the word p. 526 And to God p. 918 why ibid. p. 1083 God Exercises Churches and Persons with great Troubles p. 882 Truce no Truce to be made with sin p. 339 Trusting in God hath great Benefits annext to it p. 324 God to be trusted upon his naked Word p. 321 325 Trust two grounds of trusting in God 1. Gods Wisdom 2. his Vigilancy p. 563 564. what it is p. 321 322 325 Trusting in outward helps evil p. 918 Arguments to trust in God p. 769 770 324 Gods goodness the life of our Trust in him p. 474 477 Trusting God engages God to secure us p. 822 325 We may plead our trusting God in our Prayers p. 326 Means for trusting in God p. 325 Characters of it p. 326 Truth and Iustice in all Gods Providences p. 39 Truth of Scripture is 1. Certain 2. Profound p. 622 625 Truth is the perfection of the understanding p. 84 Truth must be professed 1. knowingly 2. wisely 3. godly 4. sincerely 5. meekly c. p. 333 334 Truth of Scripture suitable to all our necessities p. 84 Truth of Gods word 1. in making 2. making good his Promises p. 939 940 Truth Relates to some Word of God p. 579 Truth will prevail at last p. 336 What Interest God hath in Truth p. 851 God is Truth p. 830 Truth is to be chosen because there are many crooked and erroneous Paths in the world p. 193 194 Way of Truth 1. to be taken upon good evidence Reasons thereof 206 207 2. we must cleave to it when we have chosen it p. 207 Turning the back upon Gods Counsels what it is who they are that do so p. 154 When a lesser Truth hinders a greater good it ought to be concealed p. 333 Turning to God is the end of considering our ways p. 399 What turning to God is p. 399 400 Type Israel guided by the Pillar of Cloud by day and Pillar of Fire by night a Type of our Conduct by Gods word p. 689 Lamp of the Sanctuary a Type of Gods word burning and shining p. 689 V. VAil upon the understanding fourfold p. 108 Vain-Glory cured by Reproach p. 296 Vanity what meant by it p. 277 Vanity of thoughts appears 1. in their slipperiness 2. Folly 3. Carnality 4. Filthiness p. 758 759 How to be prevented or suppressed p. 762 763 634 cured by Meditation p. 930 vid. Thoughts Valentinian his Zeal against false Worship p. 852 Valuation of Gods word above wealth p. 1062 Value of the word to be judged by the cost that we ãâã are at for it p. 38 126 Valuation of the word whence p. 492 876 what it is p. 873 874 Motives to value the word p. 869 335 494 Try all whether we value the word p. 869 294 Variety of Gifts and Graces in the Saints and all useful p. 520 527 Variety of Mercies in God meet with the Variety of Necessities in man both in respect of Sin and Misery p. 316 317 Variety of Providences very useful p. 826 Vehemency required in Prayer p. 898 899 921 922 It implies the heart not the voice p. 921 Vigilancy of Providence a ground of trusting in God p. 564 Vigilance in Prayer an Argument we make a business of it p. 920 Vindication of God by his impartial punishing of his own peoples sins p. 810 935 Vindication of Gods love to his people though he afflicts them p. 911 912 980 981 982 935 937 938 Vindicative Iustice of God on sinners p. 935 Visible Church is mixed p. 803 Gods Judgments on the visible Church to make a separation between sincere and hypocritical Professors p. 805 Virtue of Gods word must be expressed in our lives p. 940 in Righteousness and Truth ibid. Unactive Desires come to nothing p. 31 Unbelief sins against Gods Authority and Truth p. 9 It is a cause of delaying Repentance p. 408 Unbelief the cause 1. of coldness in duty 2. boldness in sin p. 286 287 Uncertainty 1. of Life 2. of the means of Grace 3. of the Grace of God accompanying those means p. 404 405 Uncheangeableness of God and his Testimonies p. 889 890 Unchangeableness of Gods Nature argueth the unchangeableness of his Purposes p. 547 Unconstancy of our hearts needs Vows Resolutions Oaths p. 701 708 Undefiled implies not absolute Purity or legal Perfection but Sincerity p. 3 Undefiledness is to be understood according to the tenor of the New Covenant which excludes not Gods mercy p. 5 Undertaking of God more than ours p. 221 Understanding necessary to the keeping Gods Law p. 232 Means to get it p. 234 Understanding Wisdom Counsel how they differ p. 636 Understanding moves the Will and Affections p. 863 685 Motives to get understanding p. 685 Understanding gotten from Gods word v. Knowledge is better than that gotten by long experience p. 651 Undertaking of God for us is sufficient for our security p. 821 221 Undutifulness to Superiors argueth Pride p. 520 Undervaluing Gods word reproved p. 886 887 ââ¦unded Assent to truth a Reason of Apostacy p. 212 Unseigned desire to return to Duty a note of Sincerity p. ââ¦106 Uniformity of Obedience to God its Nature p. 5 Uââ¦rm A true Christian is Uniform in all times ãâã c.