confession of sin with grief and desire of the grace of Christ with a serious purpose of newness of life this is the doctrine of the Scripture They think that to the essence of true Repentance there is required Auricular confession penal satisfactions and the absolvence of the Priest without which true faith profiteth nothing to salvation Again the Scripture teacheth this doctrine That the Ordinances confer grace by virtue only of God's promises and the Sacraments are signs and seals of the Covenant of Grace to them that believe And they would teach us that they deserve and confer grace from the work wrought The Scripture teacheth that good works are such as are done in obedience to God and conformity to his Law and are compleated in love to God and our neighbour They teach us that there are works of supererogation which neither the Law nor the Gospel requireth of us and that the chief of these are Monastical Vows several Orders and Rules of Monks and Friers The Scripture teacheth us That God the Father Son and Holy Ghost is only to be worshipped both with natural and instituted worship in spirit and in truth and they teach both the making and worshipping of an Image and that the Images of Saints are to be worshipped The Scripture teacheth That there is but one holy Apostolical Catholick Church joined together in one faith and one spirit whose Head Husband and Foundation is the Lord Jesus Christ out of which Church there is no salvation And they teach us the Church of Rome is the center the right Mother of all Churches under one head the Pope infallible and supreme Judg of all truth and out of communion of this Church there is nothing but Heresie Schism and everlasting condemnation Instead of that lively Faith by which we are justified by Christ they cry up a dead assent Instead of sound knowledg they cry up an implicite faith believing as the Church believes Instead of Affiance they cry up wavering conjectural uncertainty Thirdly Come to their worship Their adoration of the Host their invocation of Saints and Angels their giving to the Virgin Mary and other Saints departed the titles of Mediator Redeemer and Saviour in their publick Liturgies and Hymns their bowing to and before Images their Communion in one kind and that decreed by their Councils with a non obstante Christi instituto notwithstanding Christs express Institution to the contrary their service in an unknown Tongue and the like are just causes of our separation from them But it is tedious to rake in these things So that unless we would be treacherous to Christ and not only deny the faith but forfeit sense and reason and give up all to the lusts and wills of those that have corrupted the truth of Christianity we ought to withdraw and our Separation is justifiable notwithstanding this plea. The USE Here is Reproof to divers sorts 1. To those that think they may be of any Sect among Christians as if all the differences in the Christian world were about trifles and matters of small concernment and so change their Religion as they do their clothes and are turned about with every puff of new doctrine If it were to turn to Heathenism Turcism or Judaism they would rather suffer banishment or death than yield to such a change but to be this day of this Sect and to morrow of another they think it is no great matter as the wind of Interest bloweth so are they carried and do not think it a matter of such moment to venture any thing upon that account You do not know the deceitfulness of your hearts he that can digest a lesser error will digest a greater God trieth you in the present truth He that is not faithful in a little will not be faithful in much As he that giveth entertainment to a small temptation will also to a greater if put upon it Where there is not a sincere purpose to obey God in all things God is not obeyed in any thing Every Truth is precious The dust of Gold and Pearls is esteemed Every truth is to be owned in its season with full consent To do any thing against conscience is damnable You are to chuse the way of truth impartially to search and find out the paths thereof 2. It reproves those that will be of no Religion till all differences among the learned and godly are reconciled and therefore willingly remain unsetled in Religion and live out of the communion of any Church upon this pretence that there is so much difference such shew of reason on each side and such faults in all that they doubt of all and therefore will not trouble themselves to know which side hath the truth You are to chuse the way of truth And this is such a fond conceit as if a man desperately sick should resolve to take no physick till all Doctors were of one opinion or as if a traveller when he seeth many ways before him should lye down and refuse to go any farther You may know the truth if you will search after it with humble minds Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self The meek he will teach the way If you be diligent you may come to a certainty notwithstanding this difference 3. It reproves those that take up what comes next to hand are loth to be at the pains of study and searching and prayer that they may resolve upon evidence that commonly set themselves to advance that faction into which they are entred Alas you should mind Religion seriously though not lightly leave the Religion you are bred in yet not hold it upon unsound grounds As Antiquity Joh. 4. 20. Our father 's worshipped in this mountain Or custom of the times and places where you live Eph. 2. 2. According to the course of the world the general and corrupt custom or example of those where we live nor be led by affection to oâ—… admiration of some persons Gal. 2. 12. Holy men may lead you into error Nor by multitude to do as the most do follow not a multitude to do evil but get a true and sound conscience of things for by all these things opinions are rather imposed upon us than chosen by us 4. It reproves those that abstain from fixing out of a fear of troubles as the King of Navarre would so far put forth to sea as that he might soon get to shore again You must make God a good allowance when you imbark with him though called not only to dispute but to dye for Religion you must willingly submit If any man come to me and hate not his own life he cannot be my disciple Luke 14. 26. How soon the fire may be kindled we cannot tell times tend to Popery though there be few left to stick by us the favour of the times run another way we ought to resolve for God
check our fears when trouble is near God is also near to counterwork our Enemies and support his People Zech. 3. 1 2. And he shewed me Ioshua the high priest standing before the Angel of the Lord and Satan standing at his right hand to resist him And the Lord said unto Satan the Lord rebuke thee O Satan even the Lord that hath chosen Ierusalem rebuke thee is not this a brand pluckt out of the fire Where there is Satan to resist there is an Angel to rebuke as extremities draw nigh God draweth nigh When Laban with great fury followed after Iacob God followed after Laban and stepped between them and commanded Laban not to hurt him When Paul was like to be torn in pieces in an uproar God runneth speedily to his help 2 Cor. 1. 9 10. But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the Dead who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us When Danger cometh to be Danger indeed you will find him a present help Use. 2. To quicken us and encourage us actually to draw nigh to God with the more Confidence that is let us address our selves to converse with him in his Ordinances for his Favour Mercy and Blessing that we may not stand afar off but come boldly To this end Consider whither we come by whom we come in what manner we must come or draw nigh to him 1. To whom we draw near to God as reconciled in Christ. If God were inaccessible it were another matter but divine Justice being satisfied in Christ we come to a Throne of Grace Heb. 4. 16. Let us come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need Gods Throne is a Throne of Justice Grace Glory To the Throne of strict Justice no sinful man can approach to the Throne of Grace every penitent sinner may have access to the Throne of Glory no mortal Man can come in his whole Person his heart may be there so it is said Heb. 10. 19. Having therefore Brethren boldness to enter into the holiest by the blood of Iesus as Petitioners are admitted to the Prince in the Presence Chamber the way to the Throne of Glory lyeth by the Throne of Grace we pass by one unto the other In short Christ stood before the Throne of Justice when he suffered for our sins Penitent sinners stand before the Throne of Grace when they worship him in Faith after the Resurrection we shall ever stand before the Throne of Glory and ever abide in his Presence Our business now is with the Throne of Grace to give answer and dispatch our suites There is a threefold Throne of Grace the Typical which was the Mercy-seat Psal. 80. 1. Thou that dwellest between the Cherubims shine forth the Real which is Christ Being justified freely by his grace through the Redemption that is in Christ Iesus the Commemorative which is the Lords Supper where is a representation of Wisdom and Obsignation of the Grace of Christ in the New Testament This Throne of Grace is set up every where in the Church it standeth in the midst of God's People as the Tabernacle did in the midst of Israel For God is always in all places nigh unto such as call upon him in Truth Ioh. 4. 23. The hour is coming and now is when the true worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him Access to God may be had every where therefore let us come 2. By whom we come by Jesus Christ Eph. 3. 12. In whom we have boldness and access with confidence by the faith of him upon the account of his Merit and Intercession We should come without fear or doubt to him de facto as if his blood were running afresh 3. How we come with a true heart Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having an heart sprinkled from an evil Conscience and our bodies washed with pure water SERMON CLXX PSALM CXIX VER 152. Concerning thy Testimonies I have known of old that thou hast founded them for ever IN this Verse is a further Illustration of the last Clause of the former he had said there thy Commandments are ipsissima veritas now he amplyfieth that saying from Gods Ordination and Appointment Concerning thy testimonies I have known of old that thou hast founded them for ever The Prophet ends this Octonary and Paragraph with some triumph of Faith and after all his Conflicts and Requests to God goeth away with this Assurance that Gods word should be infallibly accomplished as being upon his own experience of unchangeable and unerring certainty Two things you may observe in the Words First The constant and eternal Verity of Gods Testimonies Thou hast founded them for ever Secondly Davids Attestation to it I have known of old that it is so What the Word of God is in itself and then what is the Opinion of the Believer concerning it 1. What the Scriptures are in themselves 1. For their Nature they are Gods Testimonies or the significations of his Will 2. For their Stability they are Founded there is a great Emphasis in that word and that by God thou hast founded them 3. For their Duration and everlasting Use in that word for ever of an Eternal Use and Comfort II. Davids Attestation or Perswasion of this I have known of old I here observe 1. His Perswasion 2. The date and standing of his Perswasion it was ancient I have known of old 1. His Perswasion I have known there is a twofold Knowledge the Knowledge of Faith and the Knowledge of Sense both agree with the words 1. The Knowledge of Faith I know that my Redeemer lives that is I believe it what we read concerning thy Testimonies other Translations read by thy Testimonies I have known by thy Testimonies the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have been perswaded of this by thy Spirit out of the word it self 2. The Knowledge of Sense and Experience I my self have known by sundry Experiences heretofore which I shall never forget 2. The Date and Ancientness of this Perswasion of old it was not a late Perswasion or a thing that he was now to learn he always knew it since he knew any thing of God that God had owned his Word as the constant Rule of his proceedings with Creatures in that God had so often made good his Word to him not only by present and late but old and ancient Experiences Well then Davids perswasion of the Truth and Unchangeableness of the Word was not a sudden humour or a present fit or a perswasion of a few days standing but he was confirmed in it by long Experience one or two Experiences had been no Tryal of the Truth of the Word they might seem but a good hit
therefore will be worshipped in Spirit and Truth Iohn 4. 23 24. 'T is agreeable to his spiritual Nature therefore shows and fashions have little respect with him but reality and substance for he searcheth the Heart and tryeth the Reins 't is not the bowing the body so much as the humble affectionate reverence and submission of the soul. God hath appointed service for the Body and so far as God hath appointed it we must submit to it but chiefly for the soul our Worship must be chiefly inward flowing from Grace ingaging the Heart in Gods service Bodily exercise is of little profit that Worship which is most agreeable to Gods nature is most pleasing to him he hath not eyes of Flesh and seeth not as man seeth Iob 10. 4. Therefore external duties without the inward exercise of the Spirit is scarce worthy the name of Worship to God He is not taken with the pomp of Ceremonies and external Observances 1 Sam. 16. 7. For man looketh on the outward appearance but the Lord looketh on the Heart Men are taken with external pomp and formalities they suit with their fleshly natures but the more spiritual the more suitable to God That which you do be it in Worship 't is not done unto God but unto men when the Heart is not in it Col. 3. 23. And whatsoever ye do do it heartily as to the Lord and not unto men Without the Heart all that we do is but a mocking of God giving him the shell without the kernel 3. Because the soul is the principal thing that swayeth the body and stirreth it up to all that it doth it being of itself a senseless block it followeth the disposition and inclination of the Heart I shall make it good in two Considerations First 'T is Fons actionum ad extra And Secondly 'T is Terminus actionum ad intra 'T is the Fountain of all actions that go outward from man towards God and the subduing the Heart to Gods Will is the end of all operations inward from God towards man First Fons actionum ad extra The Fountain of all actions that go outward from Man towards God all natural actions proceed from the Soul or Heart 'T is not the Eye that seeth nor the Ear that heareth nor the Hand that toucheth nor the Feet that walketh 't is the Soul seeth by the Eye and heareth by the Ears and toucheth by the hands and walketh by the Feet So in all moral actions the heart is all Prov. 4. 23. Keep thy Heart with all diligence for out of it are the issues of Life All our actions proceed thence all the evil that we do cometh from the Heart Matth. 15. 19. Out of the Heart proceed evil Thoughts Murthers Adulteries Fornications Thefts False Witness Blaspemies all that we speak and think and do followeth the frame of the Heart This is the burning furnace from whence the sparks fly the occasion of sin may be without but the cause of it is ever from the Heart 'T is the Heart that filleth the Eyes with Wantonness Pride and Fury and the Tongue with Blasphemy Slanders and Detraction the hands with blood So for good Actions Thoughts they come out of the good Treasury of the heart Matth. 12. 35. A good man out of the good treasure of the heart bringeth forth good things The tapp runneth according to the Liquor wherewith the vessel is filled that a man hath laid up in his heart that he layeth out in his Thoughts and Speeches and Actions 't is the heart that enliveneth all our duties and we act ever according to the constitution of our Souls 2dly 'T is Terminus actionum ad intra all Actions inward the aim of it is to come to the heart The senses report things to the phantasie the phantasie represents them to the mind that counsels the heart so in Gods operations upon us his business is to come at the soul Wherefore doth he speak and reason and plead but that we may hear And wherefore do we hear But that Truth may be lodged in the heart or Soul Prov. 4. 4. Let thy Heart keep my Precepts let thy heart receive my Words Ay then Gods Word hath its effect upon us we are never subdued to God till the heart be subdued the Word for a while may stay in the memory and 't is good when the memory is planted with the seeds of knowledge as Children receive the Principles of Religion in Catechismes but the end is not there at length they exercise their Understandings about them when they begin to conceive of what they learned by rote and aftewards they begin to have a Judgement and a Conscience These Truths begin to stir and awaken them but it must not rest there neither it soaketh further and wisdom entereth upon the heart Prov. 2. 10. Ay that was Gods aim to bring the work thither and then the cure is wrought with man Rom. 6. 17. Ye have obeyed from the heart that form of Doctrine which was delivered to you So this is the end of all the operations of Grace that the soul and heart may keep Gods Testimonies so where is it that Christ would dwell when he taketh up his abode and residence in us the Apostle will tell you Eph. 3. 17. That he may dwell in your hearts by faith Till he get possession of the heart all is as nothing he will not dwell in the body only that is the Temple of the Holy Ghost at large there is an Holy of Holies a more inward place where he will dwell he will not dwell in the Tongue or in the Brain Memories or Understandings unless by common gifts But the Heart the Will and Affections of Man are the chief place of his residence there he dwelleth as in his strong Cittadel and from thence Commandeth other Faculties and Members So that the heart is the beginning and ending of the whole work of Religion from thence come all holy actions and thither tend all holy gracious operations 4. 'T is thy hearty Soul-service that will only bear weight in the ballance of the Gospel there may be many defects in the action yet if the heart be right God will accept the Will for the Deed and you will find Comfort in that another day when you most need it Isa. 38. 3. Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart Hezekiah had his infirmities and failings but his heart was upright Heb. 13. 18. Willing in all things to live honestly that 's a Gospel good Conscience and will yield comfort to you God accepts the Will without the Deed but never the Deed without the Will Infirmities may overtake the action but when the heart is unfeignedly set to serve God we shall be accepted We allow grains to true but not to counterfeit Gold the Church pleadeth Isa. 26. 8. The desire of our soul is to thy name and to the remembrance of thee When we follow
Powers against the people of God it may be you may judg it unseasonable but how soon it may be seasonable you cannot tell considering the spirit of enmity against the power of godliness Blessed be God that it is not so seasonable now But what use shall we now make of it 1. To bless God when he giveth Religious Rulers and such as are well affected to Religion It is a fulfilling of his promise Isa. 49. 23. And Kings shall be thy nursing-fathers and Queens thy nursing-mothers Gods Interest in the world is usually weak and his people like little children had need to be nursed up by the countenance and defence of worldly Potentates Now when they discharge their duty and do afford patronage and protection it should be acknowledged to Gods glory in whose hands their hearts are and the rather by us because of the iron yoke that was upon us and those hard task-masters under which we formerly groaned We have our own discontents as well as former ages but because all things are not as we could wish them shall we be thankful for none The liberty of Religion is such a blessing as we cannot enough acknowledg and doth sufficiently countervail other inconveniences Oh therefore let us not sowr our spirits into an unthankful frame by dwelling too much upon our discontents and private dissatisfactions it is a mercy that the Sword of Authority is not drawn against Religion When God meaneth good or evil to a Nation he usually dispenseth it by their Magistrates if good then he puts wisdom and grace into the hearts of those that govern or Government into the hands of those that are wise and gracious When he meaneth evil he sendeth them evil Magistrates Isa. 19. 4. The Egyptians will I give over into the hands of a cruel lord and a fierce king shall rule over them But when good Governours it is a mercy and a presage of good 2. To pity those whose case it is that Princes sit and speak against them as it is of many of the people of God now in the world When we suffer not by immediate and direct passion we should suffer by way of fellow-feeling and compassion It is charged as a great crime that those that were at ease in Sion were not grieved for the afflictions of Ioseph Amos 6. 6. compared with the first verse It may be used proverbially As the Butler forgat Ioseph when he was well at Court and his brethren did eat bread and little regard the afflictions of his soul when cast into the pit But I suppose them litterally because the half Tribe of Manasseh was carried captive by Tiglath Pilesar that they did not sympathize with them propter confractionem Ioseph for the breach made upon Ioseph God layeth affliction upon some of his people to try the sympathy of others as on Protestants in Poland the Emperors Dominions Savoy some parts of France and elsewhere 3. To be the more strict and holy and improve this good day of the Churches peace They that are not holy in a time of peace will not be holy and constant in a time of trouble Acts 9. 33. When the Churches had rest they walked in the fear of God and in the comforts of the Holy Ghost When we are not called to passive obedience and suffering our active obedience should be the more cheerfully performed Now where is it so our father 's suffered more willingly for Christ than we speak of him Our inward peace and comfort will cost us more in getting and therefore we should be more in service Oh let us not abuse this rest we have to the neglect of God or to vain contentions as green Timber warpeth and breaketh in the sun-shine The contentions of the Pastors saith Eusebius did usher in the Truth which was Dioclesian's Persecution 4. Here is Caution and a word of Counsel to the Princes of the Nations or the Heads of the people that now are met together and sit in Council Oh do not sit and speak against such as are Gods people that is Do not decree any thing against them Some would have the Magistrate to do nothing in Religion but that would leave things at a strange loose and disorder certainly you should at least provide for the liberties of Gods people that they should lead a quiet life in godliness and honesty 1 Tim. 2. 2. that they may be secured and the peace kept not only as to their Civil Interests but whilst they worship God according to their conscience which can never be as long as those swarms of Libertines are publickly tolerated which every day encrease in Number Power and Malice And again the great security of Magistrates lieth in an Oath of Fealty which only receiveth value from Religion therefore the Magistrate is concerned in what Religion is professed in a Nation as well as in things Civil But now whilst you interpose in Religion be sure you do not contradict or undermine Gods Interest and be not courted by any prepossessions of your own or the crafty insinuations of others to oppress by your sentence and suffrage those that fear God in the Land and do make conscience of their ways The Magistrates interposing in Religion is to me an unquestionable duty and yet to be managed with great caution Psal. 2. 10. Be wise now therefore O ye Kings and be instructed ye Iudges of the earth What by natural prejudices against the strict and more severe ways of Godliness what by private whispers and subtil disguises men may be tempted to oppose Christs Kingdom Cause and People therefore they should be wary as they would be faithful in their places and love their own souls to go upon sure clear grounds You are to promote Christs service otherwise you will be answerable for your neglect and yet you are to take heed lest whilst you think you do God service you subvert not his Interest and so you be answerable for your mistake To deal more particularly would be a diversion I only intend it as a warning and to shew you the necessity of consulting with those who are best able to judg in the case where your duty lieth II. David's Remedy But thy servant did meditate in thy statutes Doct. The best way to ease the heart from trouble that doth arise from the opposition of men of Power and Place is by serious consulting with Gods word Because the time will not bear a large prosecution I shall open the force of this clause in three Propositions 1. An holy divertisement is the best way to ease the trouble of our thoughts Certainly it is not good altogether to pore upon our Sorrows a diversion is a prudent course David did not meerly sit down and bemoan the calamity of his condition and so sink under the burden but runneth to the word As Husbandmen when their ground is overflowed by waters make Ditches and Water-furrows to carry it away so when our minds and thoughts are overwhelmed with
that live by Faith is Ridiculous to them those that trust in a Promise are Exercised with delay and Distress Heb. 6. 12. Be ye followers of them who through Faith and Patience have inherited the Promises here is matter for Faith and Patience Now they that know no Arm but Flesh no security but a Temporal interest no Happiness but in the things of this Life have them in Derision that look Else-where Use 1. Not to count it strange when this is our Lot to be exercised with Reproaches because of our Trust so was Christ. Psal. 22. 6 7 8. I am a Worm and no Man a Reproach of men and despised of the People all they that see me Laugh me to Scorn they shoot out the Lip and shake the Head saying he trusted in the Lord that he would deliver him Let him deliver him seeing he delighted in him Mat. 27. 39. 40 41 42 43. And they that passed by reviled him Wagging their Heads and saying thou that destroyest the Temple and buildest it in three Days save thy Self if thou be the Son of God come down from the Cross c. If Christ Jesus was mocked for his Trust we should bear it the more Patiently So the People of God 2 Tim. 4. 10. Therefore we both Labour and suffer Reproach because we trust in the living God It is no new thing for the Adversaries of Religion to scorn such as trust in God and rely upon his Promises therefore bears it the more patiently 1. Whether they be upbraidings of our Trust Mat 27. 43. He trusted in God let him deliver him now if he will have him for he said I am the Son of God Job 4. 6. Is not this thy Fear thy Confidence and the uprightness of thy ways thy hope 2. Or insultings over our low and comfortless condition men will tread down the Hedge where they find it low the Psalmist complaineth Psal. 69. 26. They speak to the grief of those whom thou hast wounded pour in Vinegar and Salt where they find a Wound and add Affliction to the Afflicted You will hear bitter words Christ himself was thus exercised Mat 27. 29. Hail King of the Iews to be mocked and scorned we must expect and that men will insult 3. Or whether they be perverse applications of Providence thus Shimei insulted over David in his Distress 2 Sam. 16. 78. Come out thou bloody man thou man of Belial the Lord hath returned upon thee all the Blood of the house of Saul c. So men will say this is for your Rebellion c. Use 2. Since there are two Parties in the World they that Trust and they that Reproach them for their Trust consider in what number you are it is needfull to be far from the disposition of the Seed of the Serpent and not to have your Tongues set on fire of Hell to be far from the disposition of those that are governed by Sense and Carnal Interests 1. It is unmannerly to insult over any in Distress and to Reproach them with their Condition Places blasted with Lightning were accounted Sacred amongst the Heathens because the hand of God had touched them so you should not speak to the grief of those whom God hath wounded but pity them and pray for them if they are fallen into Gods hands 2. It is unchristian to Reproach those that trust in God It is easie to know them who are they that pray that plead Promises that carry not on their hopes by present likelihoods though they have their faults they are for the main strict holy charitable 3. It is dangerous to offend any of Christs little ones and to grieve their Spirits Doct. III. That these Reproaches are grievous to Gods Children and go near their hearts therefore David desires God to appear for him that they may have somewhat to answer them that Reproached him 1. Mans Nature cannot endure Reproach especially a scornful Reproach every man thinketh himself worthy of some Regard 2. Religion encreaseth the sence of it as the Flood increased when the Fountains of the great Deep were broken up and the Windows of Heaven were opened Gen. 7. 11. When the Deep below and Heaven above the Flood was the greater so when Grace and Nature joyn it is very grievous David said Psalm 42. 11. It was a Sword in my Bones when they said where is now thy God these were cutting words to Davids heart 1. It is a dishonour to God and they are sensible of that as well as a Misery to themselves It is a dishonour to his Power as if he could not help to his Love as if he would not to his Truth as if he would fail in the needful time or were fickle and inconstant as if he would desert his friends in Misery to his Holiness as if he favoured wicked men in their evil Courses and formal dead-hearted Services Psal. 50. 21. These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self how can a Soul that loveth God endure this that the Power of God should be lessened or his truth questioned Rabshekah said what confidence is this wherein thou trustest Isa. 36. 4. compared with 18. 19 20. Beware lest Hezekiah perswade you saying the Lord shall deliver us hath any of the Gods of the Heathens delivered his Land out of the hand of the King of Assyria Where are the Gods of Hamath and Arphad where are the Gods of Sepharvaim and have they delivered Samaria out of my hand who are they amongst all the Gods that have delivered their Land out of my hand that the Lord should deliver Jerusalem out of my hand As if the Living God had no more Power than dumb Idols therefore Hezekiah goeth and spreads the Letter before the Lord you touch a godly man to the quick when you strike at Gods honour they have a tender sence and feeling of this 2. It reflects upon the ways of God to bring them out of Request you thought you were one of Gods Darlings you thought no body served God but you this is your Godly Profession your Fasting and Prayer what need such Niceness thus they count his way folly his life madness 3. These Reproaches strike at the Life of Faith and therefore go very near the hearts of Gods Children Trust and Confidence in God it is the Life of their Souls Psal. 3. 2. There is no help for him in God Such Temptations are very catching when he seemeth opposite to them Now our Unbelief put in to make the Temptation stronger there is some visible pretence for what is said Where are the Promises thou talkest of Where the Promises and the Deliverance What have thy Prayers brought from Heaven thou hast called and none answered cried and none hath pity on thee What Profit in serving the Lord and then what followeth after this open Objection Unbelief cometh and whispereth in our Ears do you think those things true the Word speaketh Well then
love him in your hearts but openly plead for him and maintain his quarrel The Devil asketh but Christs Knee Mark 4. 9. Fall down and worship me What were all the Martyrs of God rash inconsiderate that suffered so many things rather than lose their liberty in Gods service Would we be content God should deal with us as we deal by him glorifie their Souls only love their Souls but punish their Bodies eternally 2. Them that though not tainted with this Libertine Principle yet are afraid or ashamed to own the Truth 1. Some afraid because of Troubles and Persecution Hath Christ endured so much for us and shall we be afraid to own his Truth God forbid If I would fear whom should I be afraid of Mark 10. 28. Fear not them which kill the Body but are not able to kill the Soul but rather fear him who is able to destroy both Body and Soul in Hell Whom should a Child fear his Father or the Servants of his house So whom should we fear God or Man a Prison or Hell 2. Ashamed in Peace and out of Trouble ashamed to own Christ in such Company or to speak of God and his Word Oh Christians shall we be ashamed to speak for him that was not ashamed to dye for us or count Religion a Disgrace which is our Glory Would a Father take it well that his Son should be ashamed of him Are we ashamed of the Gospel the great Charter of our Hopes the Seeds of the new Life the Power of God to Salvation Rom. 1. 16. For I am not ashamed of the Gospel of Christ which is the Power of God to Salvation Oh shake off this baseness Iohn 5. 44. How can ye believe which receive Honour one of another and seek not the Honour that comes from God only Use 2. To exhort us to confess with the Mouth and to own the Truths we are perswaded of And here I shall handle the Case of Profession 1. How far it is necessary It is a matter intricate and perplexed and therefore I care not to comprize all cases but to the most notable I shall speak 2. As to the manner how this Profession is to be made 1. How far we are bound to Profess 1. The Affirmative 2. The Negative 1. The Affirmative 1. It is certain that the Great Truths must be owned and publickly professed or else Christ would not have a visible people in the World distinct from Pagans and Heathens Our Baptism bindeth us to this Profession and to all Practises consonant and agreeable with it Rom. 10. 10. With the Heart man believeth unto Righteousness and with the Mouth Confession is made unto Salvation To own Christ as the Saviour of the World evidenced by his Resurrection from the Dead 2. It is certain we must do nothing to contradict the Truth in the smallest matters 2 Cor. 13. 8. We can do nothing against the Truth but for the Truth Nothing contrary to the Glory of God or the prejudice of the least Truth whatever it costs us 3. In lesser Truths when they are ventilated and brought forth upon the Stage and God cryeth out Who is on my side who We ought not to give up our selves to an indifferency to hide our Profession for any danger 2 Pet. 1. 2. Wherefore I will not be negligent to put you always in remembrance of these things though ye know them and be established in the present Truth The Church of God is out of Repair sometimes in one point sometimes in another the Orthodoxy of the generality of men is usually an Age too short in things now asoot they go wrong or forbear to give help to the Church because the God of this World hath blinded their Eyes Fight Christ Fight Antichrist they are resolved to be lookers on 4. When our Non-Profession shall be interpreted to be a Denyal Thus Daniel cap. 6. 10. Opened his Caseznent which looked towards Jerusalem and prayed three times a day as he was wont We must rather suffer than deny the Truth by interpretation when such Practises are urged as cross a Principle and we comply 5. When others are scandalized by our Non-Profession or not owning the Truths of Christ that is not only with the scandal of Offence or Contristation but with the scandal of Seduction in danger to Sin and to run into error by our not appearing for God the Interest of Truth should prevail above our ease and private Content 4. When an account of my Faith is demanded and I am called forth to give Testimony for Christ especially by Magistrates Matth. 10. 18. Ye shall be brought before Governors and Kings for my sake for a Testimony against them and the Gentiles 1 Pet. 3. 15. Be always ready to give an answer to every one that asketh a Reason of the Hope that is in you provided it be not in scorn Prov. 26. 4 5. Answer not a Fool according to his Folly lâ—…st thou also be like unto him Answer a Fool according to his Folly lest he be wise in his own Conceit Answer and Answer not not out of curiosity as Herod questioned Christ many things but he answered him nothing Luke 23. 9. or to be a snare Isa. 36. 21. They held their Peace and answered him not a word for the Kings commandment was saying Answer him not nor parly with Rabshekah In such cases you must not cast Pearls before Swine left they turn again and rent you Mat. 7. 6. 7. When Impulsions are great and fair opportunities are offered in Gods Providence Acts 6. 17 16. While Paul waited for them at Athens his Spirit was stirred in him when he saw the City wholly given to Idolatry It is an Intimation from God that then it is seasonable to interpose for his Glory 2. Negatively which is to be forborn 1. Till you be fully perswaded in your own Mind of the Truth which you would profess for otherwise we shall appear with a various and doubtful Face to the World changing and wavering according to the uncertainty of our own thoughts and so make the Profession of Religion Ridiculous We often see cause to suspect what before we were strongly conceited of there is a certain credulity and lightness of believing which men are subject to now when this breaks out into sudden Profession men run through all Sects and Religions and so blast and blemish their own Service therefore what is contrary to the received Sense especially of the Godly ought to be weighed and weighed again before we appear to the World to be otherwise minded 2. When the Profession of a lesser Truth proves an offence to the weak and a disturbance to the Church and an hindrance of some greater benefit all private Opinions must give way to the great Law of Edification Rom. 14. 22. Hast thou Faith have it to thy self before God We must not perplex weak Souls with doubtful Disputations till they be established in greater things neither must the Peace of the Church
2. There are certain things that cannot be discerned by external senses yet a Christian may have a feeling of them by internal sense 3. The outward senses sometimes set the inward senses awork 1. Because in those things which are liable to external sense a man may have an outward sense of them when he hath not an inward as in Seeing Tasting Touching In Seeing Deut. 29. 2. compar'd with ver 4. Ye have seen all that the Lord did before your eyes in the land of Egypt and yet the Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day They saw yet had not an heart to see they saw those wonders with the eyes of their body they had a sense outward and natural but not a sense inward and spiritual So for Taste There is a Taste of God's goodness in the creature all taste it by their outward senses Psal. 145. 9. The Lord is good to all and his tender mercies are over all his works The wicked are not excepted from this taste for the creatures are as useful for the preservation of their lives as the lives of others They do not mind God's love in it and so do rather taste the creature than God's goodness in the creature but the child of God tasteth his love therein The Fly finds no Honey in the Flower but the Bee doth A fleshly â—…alate relisheth only the gross pleasure of the creature not that refined delight which a spiritual Palate hath who hath a double sweetness it doth not only receive the creature for its natural use but it tasts God and feels the love of God in the conscience as well as the warmth of the creature in his bowels So for Feeling Ier. 3. 25. We lie down in our shame and our confusion covereth us for we have sinned against the Lord our God Men may feel the blows of his Providence and be sensible of the natural inconvenience yet they have not a spiritual feeling so as to be affected with God's displeasure and have a kindly impression left upon the soul that may make them return to God 2. It differs from the outward senses because they can by a spiritual sense discern that which cannot be discerned by the outward sense as in that place Heb. 11. 27. By faith Moses saw him that was invisible See the invisible God and are as much affected with his eye and presence as if he were before the eyes of the body as others are awed by the presence of a worldly Potentate this is matter of internal sense So for Taste they have meat which the world knows not of invisible comforts Iohn 4. 37. They have hidden Manna to feed upon and are as deeply affected with a sense of God's love and hopes of eternal life as others are with all outward dainties Then as to Feeling many things the outward sense cannot discern sometimes they feel spiritual agonies heart-breakings when all is well and sound without a man would wonder what they should be troubled about that abound in wealth and all worldly comforts and accommodations they have an inward feeling they feel that which worldly men feel not when they are afflicted in their spirits carnal comforts can work nothing upon them when they are afflicted outwardly spiritual comforts ease their heart And as they feel soul-agonies and soul-comforts so they feel the operations of the spiritual life they have a feeling of the power of the Spirit working in them they live and know that they live Now no man knows that he lives but by sense therefore if a Child of God knows he lives he hath internal sense as well as external We know we live naturally by natural sense and we know we live spiritually by spiritual sense Gal. 2. 20. I live yet not I but Christ liveth in me He lived and knew that he lived they have a life which they feel within themselves the operations and motions of the spiritual life they feel its impulsions to duty its abhorrencies from sin tendency of soul to God and spiritual supports and they feel the stirrings of the old nature workings of heart towards sin and vanity which the outward senses cannot discover 3. The outward senses sometimes set the inward senses a work The sweetness of those good things which are liable to sense put us in mind of the sweetness of better things as the Prodigal's Husks put him in mind of the Bread in his Father's House or as the Priests of Mercury among the Heathen when they were eating Figs they were to cry Truth is sweet because the god whom they worshipped was supposed to be the inventer of Arts and the discoverer of Truth So Christians when by the outward taste they find any thing sweet the inward sense is set a work and they have a more lively feeling of spiritual comforts as David Honey is sweet but the Word of God was sweeter than honey to him or the honey-comb Thus Christ when he was eating Bread Blessed is he that shall eat bread in the kingdom of God Luk. 14. 15. and they that have Christ's Spirit they act suitably 2 This sense differs from a bare and simple act of the understanding why for a man may know things that he doth not feel Simple apprehension is one thing and an impression another An apprehension of the sharpness of pain is not a feeling of the sharpness of pain Jesus Christ had a full apprehension of his sufferings all his life-long but felt them not until his agonies therefore he said Iohn 12. 27. Now is my soul troubled and what shall I say We have Notions of good and evil when we neither taste the one nor the other It is one thing to know sin to be the greatest evil and another thing to feel it to be so to know the excellency of Christ's love and to taste the sweetness of it this doth not only constitute a difference between a renewed and carnal man but sometimes between a renewed man and himself 1. Between renewed men and carnal men they know the same truths yet have not the same affections A carnal man may talk of truths according to godliness and may dispute of them and hold opinions about them but doth not taste them so he does but know the grace of God in conceit not in truth and reality as the expression is Col. 1. 6. As a man only that hath read of Honey may have a fancy and imagination of the sweetness of it but he that tasts it knows it in truth and in effect they know the grace of God and the happiness of being in communion with God by the light of nature in conceit but not in reality but the other they taste it If so be you have tasted that the Lord is gracious 1 Pet. 2. 3. There 's an impression of sweetness left upon the soul and real experience of the goodness of God in Christ so as to make them affect him with all
disobedience Surely there is no doubt in all this because they are revealed by God who is the supreme and original Truth and who neither is nor can be deceived for Gods understanding is the rule and measure of all other truths nothing is true but what is constant to his knowledge And he cannot deceive us that will not agree with the goodness of his Nature and love to Mankind therefore he is called God that cannot lie Tit. 1. 2. Secondly In making good God hath given us the most solemn assurance Heb. 6. 17 18. God willing more abundantly to shew unto the Heirs of promise the immutability of his counsel confirmed it by an Oath that by two immutable things in which it was impossible for God to lie we might have strong consolation He hath demitted himself to the terms of a Covenant given us a Seal Rom. 4. 11. And he received the sign of Circumcision a seal of the righteousness of faith Pledge 2 Cor. 1. 22. Who hath also sealed us and given the Earnest of his Spirit in our hearts He hath stood upon his truth above all things Psal. 138. 2. I will worship towards thy holy Temple and praise thy Name for thy loving kindness and for thy truth for thou hast magnified thy Word above all thy Name One part of the Word verifieth another in one part you have the promise in another the accomplishment the great promise of sending Christ Heb. 10. 5 6 7. Wherefore when he cometh into the world he saith Sacrifice and Offering thou wouldest not but a Body hast thou prepared me In burnt Offerings and Sacrifices for sin thou hast had no pleasure then said I Lo I come to do thy will O God He would not go back being willing to keep the promise afoot It was on our part a hand Writing against us in testification of our guilt and need of expiation but on Gods part an Obligation of Debt to pay our ransome Still he accomplisheth promises in the return of prayers and though the great payment be in the other World yet here God remembreth us still accomplishing the intervening promises and giving proof of his truth So that they that are acquainted with his Name will never distrust him Psal. 9. 10. They that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee They that have known his way and the course of his dealings will have a confidence in him Prop. 5. They that would receive the Word as the Word of God must be soundly convinced of and seriously consider this righteousness and faithfulness in the Testimonies which he hath commanded for till then the Word worketh not on them 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 And till then they are but customary Christians and can never rightly believe nor obey Iohn 4. 42. Now we believe not because of thy saying for we have heard him our selves and know That this is indeed the Christ the Saviour of the world First their Faith depends on the common Tradition or the testimony of the Church afterwards on the sure ground of the Word it self in which they find such clearness and efficacy that they cannot but yield to God The authority of man is nothing to it when our Faith is bottomed on a surer ground the authority of God speaking in his Word 1. There must be sound conviction or belief of this This is called The acknowledgment of the truth Tit. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Col. 2. 2. The riches of the assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ. An assurance that God will keep touch with me that he will not delude me in the terms propounded in the Gospel This full perswasion of the truth of Gods Testimonies we must all aim at and seek after The assurance of my interest and my salvation is another thing and yet that I am not to neglect but with this I am to begin 2. There must be serious Consideration for that improveth all truths and maketh them active and effectual Gods Complaint of his people is That they will not consider Isai. 1. 3. The Oxe knoweth his Owner and the Ass his Masters Crib but Israel doth not know my people doth not consider They do not lay truths in the view of Conscience Food without mastication and chewing nourisheth not A thing not considered doth profit as little as if not believed as a forgetting God is a kind of denying of him Seriously then debate it with your selves You must consider the authority of God Authority is that right which a Superior hath to prescribe to such as are under him Doth God usurp upon you when he giveth you a Law or hath he left you in the dark that you do not know whether this be his Law yea or no Are there no strictures of his Majesty in the very oeconomy and frame of it Can any but a God speak at such a rate And for his Justice hath he commanded any thing to your hurt No it is all for thy good Deut. 6. 24. And the Lord commanded us to do all these Statutes to fear the Lord our God for our good always And for his Truth Men may deceive and be deceived and though they often speak truth they do not always so but God seeth by his own light not by discourse but vision Truth is his Nature from which he can no more swerve than from himself and what need he court a Worm and flatter us Thus should we urge our hearts Use 1. Let us owne and improve the Word as a righteous and faithful Word which God hath commanded for our good 1. Owne the authority of it It is not an arbitrary thing the Truths revealed imply a command to believe them the Duties required imply a command to obey them Mat. 17. 5. This is my beloved Son in whom I am well pleased hear ye him God hath commanded us to hear Christ to believe in his name to love one another 1 Iohn 3. 23. And this is his Commandment That we should believe in the name of his Son Iesus Christ and love one another as he gave us Commandment As we value his Word and would one day see his face with comfort we should bind his precepts upon our hearts Say to thy soul As thou wilt answer it to God another day take care of this 2. Owne and improve the righteousness of his Testimonies Man having a total and absolute dependance upon God God might govern us in what manner it pleased him for it is just That one may do with his own what he will Matth. 20. 15. But what hath the Lord required of thee but to love him
what is to come yet fear of punish ment alone sheweth you are slaves and only love your selves the Devils fear and tremble but do not love You may fear a thing though you hate it So far as the heart is affected with the fear of Hell 't is good 3. There are very good and sound Principles yet do not always argue Grace as when duties are done out of the urgings of an enlightened Conscience this may be without the bent of a renewed heart but yet the principle is sound for the first thing that influenceth a man is to consider himself a Creature and so to look upon himself as bound to obey his Creator I shall illustrate it by the Apostles words in another case I must preach the Gospel and wo unto me if I preach not the Gospel 1 Cor. 9. 16. 17. Whether I do it willingly or unwillingly yet a Dispensation is committed to me So saith the Soul whether I be fitted to do God service or no God must be obeyed but because Gods precept is invested with a Sanction of Threatnings and Rewards here comes in the fear of Hell and the hopes of heaven The Lord hath commanded me to fly from Hell this is a good principle So the hope of Heaven Heb. 11. 26. 't is a sound principle a man may be gracious or he may not Many have a liking to Heaven and Eternal Life as 't is a state of happiness not of likness to God where 't is not alone 't is a very sound principle but as 't is it may sometimes be the sign of a renewed man and sometimes not 4. There are rare and excellent Principles when we Act out of thankfulness to God when we consider the Lords goodness that might have required Duty out of meer Soveraignty he hath laid the Foundation of it in the bloud of his own Son 1 Ioh. 4. 29. When we love him out of the sense of his love to us in Christ And when the grace of God that hath appeared teacheth us to deny ungodliness Tit. 2. 11. when the Mercies of God melt us Rom. 12. 1. when there are no intreaties so powerful as that of Love Again another principle that is rare and excellent is when the Glory of God doth season us in our whole Course that it may be to the praise of his glorious grace 1 Cor. 10. 31. Another is Complacency in the Work for the Works sake When we love the Law because it is pure when I see it will ennoble me and make me like God when I love God and his wayes when nothing but so noble imployment doth ingage me to his service and service to God is the sweetest life in the World SERMON CLVIII PSALM CXIX VER 141. I am Small and Despised yet do I not forget thy Precepts HEre David proveth the Truth of his former Assertion that seeing the Word of God was so Pure he loved it for its own sake and that he did not Court Religion for the portion that he should have with it but for it self Some are meer Mercenaries no longer then they are bribed by some Worldly profit they have no respect for God and his Wayes The Man of God was of another Temper if God would bestow any thing on him well if not he would love his Word still yea when it brought him apparent Loss Meanness and Contempt yet this could not make any divorce between his Heart and the Word I am small and despised c. In the Words we have 1. David's Condition 2. David's Carriage under that Condition His Condition might have been a Snare to him yet still he keepeth up his Affection 1. His Condition is set forth by two Notions the one of which implyeth the other Gods Providence I am small God had reduced him to streights the other Mans Treatment of him and despised the one sheweth what he was really in himself the other what he was in the opinion of others Mean in himself and Contemptible in the eye of others The Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the younger and set at nought Therefore the Greek Interpreters suppose it relateth to the story when God bids Samuel to anoint one of the Sons of Iesse to be King and the elder Children were brought forth who were Taller and more likely too and they said of them surely the Lords Anointed is before him and when Samuel enquired for another they told him 1 Sam. 16. 7. That there remaineth the youngest and he keepeth sheep then when he was but an Youth and a despised stripling his heart was with God and God favoured him Or else they refer it to the time when Eliab his eldest Brother despised him 1 Sam. 17. 28. Others think this was verified when the Elders of Israel forsook him and clave to Absalom rather I think it generally to any Afflicted Condition when he was little in Estate and Reputation rather than in years elsewhere so is this word small taken Amos 7. 2 5. Iacob is small by whom shall he arise When his Condition was helpless and hopeless and Interest inconsiderable in the World So here I am small and despised I am looked upon as a man of no Value and Interest 2. Davids Carriage under this Condition Yet do I not forget thy Precepts First here is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less is said more is intended I do earnestly remember them Again a man may be said to remember or forget two wayes Notionally or Affectively Notionally a man forgets when the Notions of things formerly known are quite vanished out of our Minds Affectively when though he retaineth the notions yet he is not answerably affected he doth not act suitably So 't is taken here and implyeth as much as I am stedfast in the profession of this Truth as they say in a like Case Psal. 44. 17. We have not forgotten thee nor dealt falsely in thy Covenant not parted with any point of Truth or neglected and dispensed with any part of Duty Precepts is put for the whole word of God I do not forget thy Word the Comforts and Duties of it None do so far forget God and his Precepts as those that make defection from him The sum of all is My mean and despicable Condition doth not make a breach upon my Constancy but still I keep the Credit of being a Faithful Servant to thee His Temptation was double his Faithfulness had made him small God seemeth to forget us in our low Estate yet we should not forget him and had made him despised though we lose esteem with men by sticking to the Word of God yet the Word of God should lose no esteem with us Doctrine They that love God may be reduced to a Mean Low and Afflicted Condition I am small saith David The Lord seeth it meet for divers reasons 1. That they may know their happiness is not in this World and so the more long for Heaven and delight in Heavenly things Psal. 17. 14 15. From men
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
answerable to your hope 1 Thes. 2. 12. On the other side Hope study Promises Rom. 15. 4. The God of hope fill you with joy in believing he is not only the Object but the Author of it SERMON CLXXXII PSALM CXIX VER 167. My soul hath kept thy Testimonies and I love them exceedingly THE Man of God goeth on in his plea in the former verse he had spoken of the influence of his hope upon obedience Now of the influence of his Love and so more expresly and directly maketh out this Qualification or Title to the Promise mentioned verse 165. Before we go on let me Answer a Question or two First How can a gracious Heart speak so much of it self and insist so much upon the plea of Obedience Is not this contrary to our Saviours Doctrine who in the Parable of the Pharisee and Publican that went up to pray Luk. 18. Teach us to make use of the plea of Mercy not of Works 1. I Answer As to that part of the scruple which concerneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cannot be imagined to be faulty in David who was a Prophet and therefore to instruct the World propoundeth his own instance and setteth forth himself as a pattern of obtaining comfort in the way of Godliness 2. As to the plea of works they may be produced by way of Evidence not by way of Merit as they prove our interest in the Promises not as the ground of self-confidence The Pharisee he came not to beg an Alms but to receive a debt and therefore went away without any mark and testimony of the Divine favour and approbation But Holy Men plead this to God as expecting Mercy and Favour at his hands not in regard of any merit in themselves or of reward deservedly for the same done to them for they acknowledge all that they do or can do to be but duty and due debt But in regard of his Gracious Promise freely made unto them in an humble and modest manner they dare appeal to God himself for the sincerity and integrity of their hearts for their serious care and sedulous endeavours to please him and approve themselves to him Secondly But why is this plea reiterated for three verses together Answer Too much care cannot be used in making out an interest in so sweet a Promise and teacheth us this Iesson that we had need examine again and again before we can put in our claim Jesus Christ puts Peter to the question thrice Iohn 21. 15 16 17. Peter lovest thou me So here 't was Davids plea thrice repeated for the more assurance I have done thy Commandments my soul hath kept thy Testimonies and again I have kept thy Commandments and thy Precepts after a believer hath found marks of saving grace in himself it is Wisdom for him to examine them over and over again that he may be sure they are in him in Deed and in Truth the heart is deceitful our self-love is great our infirmities many and our graces so weak that we should not easily trust the search Truly such an holy Jealousie doth well become the best of Gods Children and doth only weaken the security of the Flesh not their rejoycing in the Lord. In the Words you have the Testimony of Davids Conscience concerning the sincerity of his Heart evidenced by two Notes I. The Sincerity of his Obedience my soul hath kept my Testimonies II. His exceeding love to the Word I Love them exceedingly or if you will by the manner of his Obedience and the principle of it I. The Spirituality of his Obedience my soul hath kept thy Testimonies mark the notion by which the act of Duty is expressed is varied in the former verse it 's I have done thy Commandments here it is I have kept thy Testimonies done more exexpressely noteth his sedulity and deligence kept his Constancy and diligence perseverance notwithstanding Temptations to the contrary And how kept them Saith he my soul hath kept them not with outward observance only but with inward and hearty respect My Soul that is my self a part for the whole and the better part I with my soul and so it sheweth his sincerity 't is an usual expression among the Hebrews when they would express their vehement affection to any thing to say they do it with their souls as Psal. 103. 1. Bless the Lord O my Soul and Luke 1. 45. My soul doth magnifie the Lord. As on the contrary vehemency of hatred Isa. 1. 14. Your New Moons and appointed Feasts my soul hateth that is I hate them with my heart The note is Doctrine God must be served with our Souls as well as our Bodies David saith My soul hath kept thy Testimonies 1. Because he hath a right to both as he made both and therefore hath required that both should serve him he that organized the body and framed it out of the dust of the ground did also breath into us the breath of Life and framed the spirit of man within him therefore since God may challenge all 't is fit he should have the best my son give me thy heart Prov. 23. 26. Look upon it whose Image and superscription doth it bear Give unto Caesar the things that are Caesars and to God the things that are Gods he hath redeemed both 1 Cor. 6. 20. Ye are bought with a price therefore glorifie God both in your body and spirits which are Gods Shall we rob God of his purchase so dearly bought We would not rob a man of his Goods and will you rob God He challengeth a peculiar right in Souls all Souls are mine and therefore they should be used and exercised for his glory If we use them for our selves only and not according to his direction we do as Reuben did that went up into his Fathers bed To withhold the Heart from God is Robbery nay Sacriledge which is the worst kind of Robbery For Gods right in Redemption is confirmed and owned by our Personal dedication in Baptism Once more God hath right to the Service of both body and soul because he offereth to Glorifie both and Reward both in the Heavenly Inheritance the Body and the Soul are Sisters and Co-heirs as Tertullian speaketh If we expect wages for both we must do work with both if God should make such a division at Death as men do all their Life to him can they be happy if any part of them be excluded Heaven If the Body and lifeless trunck were taken into Heaven and the Soul left in Torments what were you the better But that cannot be God will have all or no part therefore your whole Spirit and Soul and Body must be kept blameless unto the coming of the Lord Iesus Christ 1 Thess. 5. 23. Otherwise your souls cannot be joyned to God in Heaven if they be divided from him on Earth 2. Because this is service suitable to his nature when we serve him and obey him with our souls God is an All-seeing Spirit and