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
2. Why all that love the Word they should have this Great and Pure Zeal I. What is true Zeal There is a carnal zeal and there 's a spiritual zeal First The carnal zeal to begin with that is Threefold 1. That which comes from an ill cause and produceth ill effects An ill cause as hatred of mens persons or envy at their Gifts and Excellencies or their success and happiness in the World Iam. 3. 14. If ye have bitter envying in your hearts it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if you have bitter zeal in your hearts There is a kind of bitter zeal and malignity at their excellency whether Gifts Graces Rank Dignity in the World And ver 16. he tells us this bitter zeal produceth confusion and every evil work To be consumed and eaten out with envy is little commendable This is not the zeal of the Text With this zeal were the chief Priests filled when they saw that the Gospel came into some reputation and that the people do what they could did haunt and frequent it we read Acts 5. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we render it they were filled with indignation it is in the Greek and in the Margin they were filled with zeal with this bitter zeal malignity envy indignation they would bestir themselves to suppress the growing Gospel by all the means that possibly they could 2. There 's an other sort of carnal zeal which hath an ill Object though it may be a good Cause from whence it proceeds such as an ignorant zeal which proceeds from some love to that which men call Religion but falsly and so the Apostle saith Rom. 10. 2. I bear them witness that they have a zeal of God but not according to knowledge and such a zeal had Paul when he was a Pharisee he gives us an account of it Gal. 1. 12 14. How that beyond measure I persecuted the Church of God being more exceedingly zealous of the Traditions of my Fathers Paul was a man that never acted against his Conscience no not when he was a Pharisee he still acted according to his Light but when he was blinded with Pharasaical prejudices he wasted the Church of God and was exceedingly zealous for a false Religion This is such a zeal as possibly might have a tolerable Cause but it had a bad Object a zeal about the Dictates of a deluded Conscience and this zeal perniciosior est quo flagrantior is the more pernicious the more earnest it is it hath often raised confusions in the Church when men are led with a blind zeal they think for God if they be under then they make divisions if they get a top then they are persecuting and oppressing this is the zeal of a deluded Conscience In short zeal must have a right object otherwise it may be great but cannot be Good Pure and Holy 3. An other false zeal is when it hath no ill Object but it exceeds in the measure and degree and is far beyond the weight of the thing that it is laid out upon this is a superstitious a tristing zeal which runs out to Externals and is altogether employed about lesser things of Religion as the Pharisees Math. 23. 23. That made a great business about a small matter Titheing Mint and Anise and Cummin but neglected weighty Duties Faith Judgment Righteousness and the great things of the Kingdom of God The Apostle tells us Rom. 14. 17. The Kingdom of God is not meat and drink in being of this party and that Many all their care and strength of their souls runs out in matters of less importance and keeping up a Party and Faction in Religion we should first make Conscience of principal matters Superstitious scupulosity is always damagefull like those that come into a shop to buy a penny-worth of a Commodity and steal a pounds-worth O! they have a great zeal for lesser things when it runs out mightily about outward things either for that or against that and in the mean time they cherish the World Pride Envy carnal evil Affections that are destructive to and the bane of Godliness Secondly There 's a spiritual holy zeal which we may describe 1. By it's Cause 2. By it's Object 3. By it's Effects 4. By it's Use as to publick Reformation 5. As to it's Use as to Christians private Exercises to carry on the spiritual Life with fervour warmth and vigour 1. I am to speak of the Cause of it The true Cause of holy zeal is Love to God and what belongs to God Zeal is ferventis amoris gradus a higher degree of Love it is the fervor of Divine Charity We should mark still what spirit enflames the zeal that we have Every man is eaten up with one kind of zeal or another The zeal of the World eats up many Ps. 127. 2. They bereave their souls of good and all for a little pelf they work in the Fires they load themselves with thick clay The zeal of the Flesh inflames many they are mad upon carnal delights can let go all considerations so as they may fulfil their lusts they are consumed with these kind of zeales Another spirit should be working in us a zeal for God and that comes from an entire Love to God When the soul doth heartily and earnestly love God above all then there 's a strong desire of promoting Gods glory and interest there should be that spirit which breathes in our zeal and with this zeal should we be eaten up and spent Now they that love God will love all them which belong to God Friends have all things Common so it is between us and God the injuries done to him will be as grievous to us as if they were done to our selves Psal. 69. 9. For the zeal of thine house hath eaten me up and the reproaches of them that reproached thee are fallen upon me and the glory that comes to them is as acceptable as if some great benefit had come to us Act 15. 3. Declaring the Conversion of the Gentiles and they caused great joy unto all the Brethren O! this is great joy to a gratious soul when Gods interest thrives in the world O! this is that they would willingly hear spoken of their hearts are upon it when Gods interest stands or falls such an earnest desire of the glory of God which is the highest degree and measure of Love to God! 2. Let us speak of the Object of zeal In three things Gods interest lies in the World viz. His Truth His Worship and His Servants Now it is not enough to have zeal that we do not oppose any of these but they must be tenderly regarded and looked after and we must be affected with these things as we would with our own concernments When wrongs are offered to any of these either to Gods Truth his Worship or his Servants they must go more nearly to our hearts then any personal injuries done to our selves What we cannot remedy we must mourn for All these
thing observable from hence is the necessity of directing grace Oh that my ways were directed I shall first premise some Distinctions 1. There is a general direction and a particular direction 1 The general direction is in the word there God hath declared his mind in his statutes He hath shewed thee O man what is good Micah 6. 8. 2 A particular direction by his Spirit who doth order and direct us how to apply the rule to all our ways Isa. 58. 11. The Lord shall guide thee continually Now this particular direction is either to our general choice Psal. 16. 7. I will bless the Lord who hath given me counsel It is the work of God only to teach us how to apply the rule so as to chuse him for our portion Or secondly as to acts and orderly exercise of any particular grace so 2 Thes. 3. 5. The Lord direct your hearts into the love of God and into the patient waiting for Christ. Or thirdly as to the management of our Civil actions as the pillar of the Cloud went before the Israelites in their Journeys so doth God still guide his people in all their affairs both as to duty and success As to Duty Prov. 3. 6. In all thy ways acknowledg him and he shall direct thy paths Ask his counsel leave and blessing in doubtful things ask his counsel in clear cases ask his leave Shall I go up or not and then ask his blessing As to Success Prov. 16. 9. A mans heart deviseth his way but the Lord directeth his steps Events cross expectation we cannot foresee the event of things in the course of a mans life what is expedient and what not Prov. 20. 24. Mans goings are of the Lord how can a man then understand his own way We purpose and determine many things rightly and according to rule but God disposeth of all events Rom. 1. 10. Making request if by any means now at length I might have a prosperous journey by the will of God to come unto you God brought Paul to Rome by a way he little thought of Therefore we need to call God to counsel and to enquire of the Oracle in all matters that concern Family Commonwealth or Church We need a guide Ier. 10. 23. O Lord I know that the way of man is not in himself neither is it in man that walketh to direct his steps Affairs do not depend on our policy or integrity but on the Divine Providence who ordereth every step to give such success as he pleaseth II. Distinction There is a Literal direction and an effectual direction 1. The Literal direction is by that speculative knowledg that we get by the Word Psal. 119. 105. Thy word is a lamp unto my feet and a light unto my path Sufficient not only for general courses but particular actions 2. The effectual direction is by the Holy Ghost applying the Word and bending the hearts to the obedience of it Isa. 61. 8. I will direct their work in truth and I will make an everlasting Covenant with them That is I will so shew them their way as to work their hearts to the sincere obedience of it Now to give you the Reason for the necessity of this Direction Three things prove it 1. The blindness of our minds We are wise in generals but know not how to apply the rule to particular cases The Heathens were vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their imaginations Rom. 1. 21. And the same is true of us Christians though we have a clearer knowledg of God and the way how he will be served and glorified yet to suit it to particular cases how dark are we A Dial may be well set yet if the Sun shine not upon it we cannot tell the time of the day The Scriptures are sufficient to make us wise but without the light of the Spirit how do we grope at noon-day 2. The forgetfulness of our Memories We need a Monitor to stir up in us diligence watchfulness and earnest endeavours Isa. 30. 21. And thine ears shall hear a word behind thee saying This is the way walk ye in it When ye turn to the right hand and when ye turn to the left The cares and businesses of the world do often drive the sense of our duty out of our minds One great end of Gods Spirit is to put us in remembrance to revive truths upon us in their season A Ship though never so well rigged needs a Pilot we need a good guide to put us in mind of our duty 3. The obstinacy of our hearts so that we need every moment to enforce the Authority of God upon us and to perswade us to what is right and good The Spirits light is so directive that it is also perswasive there needs not only counsel but efficacy and power We have boisterous lusts and wandring hearts we need not only to be conducted but governed We have hearts that love to wander Jer. 14. 10. We are sheep that need a shepherd for no creature is more apt to stray Psal. 95. 10. It is a people that do err in their hearts not only ignorant but perverse not in mind only apt to err but love to err Thus you see the necessity of this direction Oh that my ways were directed to keep thy statutes The USES Well then give the Lord this honour of being your continual guide Psal. 48. 14. For this God is our God for ever and ever he will be our guide even unto death You do not own him as a God unless you make him your guide Psal. 73. 24. Thou shalt guide me with thy counsel and afterwards receive me to glory In vain do you hope for eternal life else Therefore 1. Commit your selves to the tuition of his Grace a man is to chuse God for a guide as well as to take him for a Lord to ask his counsel as well as submit to his Commandments Ier. 3. 4. Wilt thou not from this time cry unto me My father thou art the guide of my youth 2. Depend upon him in every action The steps of a good man are ordered by the Lord all his particular actions Rom. 8. 26. For we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered 3. Seek his Counsel out of a desire to follow it Ioh. 7. 17. If any man will do his will he shall know of the Doctrine whether it be of God or whether I speak of my self Still walk according to light received and it will increase upon you Such as make conscience of known truth shall know more He that cometh with a subjected mind and fixed resolution to receive and obey shall have a discerning spirit God answereth men according to the fidelity of their own hearts SERMON VII PSAL. CXIX 6. Then shall I not be ashamed when I have respect unto all thy Commandments THE Psalmist had prayed for direction to keep Gods Commandments here
ye shall live He gives and requires to engage the subserviency of our endeavours and to make us sensible of our duty and obligation 2 This followeth because this work must be gone over again and again that it may be more explicite we must revive the work and put a fresh copy of the Law into our heart to keep the old work afoot Use. 1. To perswade you to study the Scripture that you may get understanding and hide the Word in your hearts for gracious purposes This is the Book of Books let it not lie idle and unimployed The world can as well be without the Sun as the Bible Psal. 19. First he speaks of the Sun and then of the Law of God This is to the Christian and gracious world as the Sun is to the outward world The use and profit of it should make us look after more acquaintance with it Consider the great use of the Word for informing the understanding and reforming the will For informing the understanding 2 Tim. 3. 7. The word of God is able to make the man of God perfect and throughly furnished Who should have more knowledg than the man of God that is to stand in Gods stead and teach the people Then for reforming the will Vers. 9th of this Psalm Wherewith shall a young man cleanse his way By taking heed thereto according to thy word A young man that is so heedless and head-strong and in the very ruff and heat of his lusts yet there 's enough in the Word to cleanse and tame him and subdue him to God Oh therefore let us get it into our hearts let it not only move the lighter part of the soul but get rooting that it may have its full power and force That we may not only have a little knowledg to talk of it but we are to hide it deeply that it may take root and spring up again in our lives and conversations To this end meditate often of it and receive it in the love of it 1. Meditate often of it Luk. 2. 19. Mary kept all these sayings how did she keep them she pondered them in her heart Musing makes the fire to burn and deep and constant thoughts are operative not a glance or a slight view The Hen which stragleth from her nest when she sits a brooding produceth nothing it is a constant incubation which hatcheth the young so when we have only a few stragling thoughts and do not set a brooding upon a truth when we have flashes only like a little glance of a Sun-beam upon a wall it doth nothing but serious and inculcative thoughts through the Lords blessing will do the work Urge the heart again and again As the Apostle when he had laid down the Doctrine of Justification and the priviledges thereof Rom. 8. 31. Now what shall we say to these things Is this a truth then what will become of me if I disregard it Thus to return upon our heart when any light begins to shine in our minds from the Scripture Is this the Word of God and doth it find no more entertainment in my heart 2. Receive it in the love of it The Apostle makes that to be the ground of Apostasie 2 Thes. 2. 10. Because they received not the truth in the love of it c. O let it soak into the Affections if it lye only in the tongue or in the mind only to make it a matter of talk and speculation it will be soon gone The seed which lies upon the surface the fowls of the air will peck it up Therefore hide it deeply let it get from the ear into the mind from the mind into the heart let it soak further and further First men have a naked apprehension of truth then it gets into the Conscience and then it lies in the heart then 't is laid up But when we suffer it only to be made matter of speculation it is soon lost Know this a man may receive a thing in the evidence and light of it when he doth not receive it in the love of it When it rests in naked speculation then he receives a thing in the evidence and light of it but when it hath a prevailing soveraignty in the heart then we receive it in the love of it When it is dearer than our dearest lust then it will stick by us When we are willing to sell all for the pearl of price Mat. 13. 46. We are often put to it what we will part with our lusts or the truth When it breaks in upon the heart with evidence and power you cannot keep both Therefore let it soak into the affections and hide the word in your hearts that you may not sin against God Use 2. To direct you what to do in Reading Hearing Meditating 1. In reading hide the Word in your hearts The Word may be reduced to Doctrines Promises Threatnings For Doctrines lay up knowledg Prov. 10. 14. It is a notable preservative against sin and an antidote against the infection of the world when we have a good stock of Principles Psal. 37. 31. The Law of God is in his heart none of his steps shall slide As long as truth is kept lively and active and in view of Conscience we shall not slide or not so often slide We have many temptations to divert us from the truth and obedience but here we are in safety when the Law of God is in our heart How often was the Word of God in Ioseph's heart How can I do this great wickedness and sin against God Against God that is of such a Soveraign Majesty against God of such infinite goodness and mighty power so able to save and to destroy Every time you read the Scriptures you should lay up something The best way to destroy ill weeds is by planting the ground with right seed Every where we shall meet with notable passages Therefore stock your selves with good Principles 2. Then for Promises that part of the Word What have you hidden in your heart for Comfort against Temptations Desertions Afflictions What have you laid up against a dear year Iob 22. 22. Lay up his word in thine heart In a time of trial you will find one Promise will give you more comfort and support than all the arguments that can be produced by reason Psal. 119. 50. This is my comfort in my affliction thy word hath quickned me He had a word to support him Therefore let us treasure up all the Promises all will be little enough when we need comforts That we may not have them to seek in a time of distress it is good they should be familiar As you read the Word collect for your comfort and profit happy is the man that hath his Garner full of them And so for threatnings especially against the sins we are most inclinable to Who among you will give ear and hear for the time to come Isa. 42. 23. You should think of what will come afterward it is
well with you for the present but matters to come are put off little cared for Amos 6. 3. 2. In Hearing do not hear slightly but hide the Word in your heart that it be not imbezilled by thy own negligence forgetfulness running into carnal distractions that it be not purloined by Satan that he may not snatch away the good seed out of thy soul. When the Word is preached there is more company present than is visible there are Angels and Devils in the Assembly When ever the Sons of God meet together Satan is present with them The Devil is present to divert the mind by wandring thoughts by raising prejudices that we may cast out the Word or by excuses delays evasions putting it off to others when we begin to have some sensibleness of our sin and danger The Devil is loth to let us go too far lest Christ get a subject into his Kingdom Oh therefore labour to get something into thy heart by every Sermon some fresh notion or consideration is given out to set you a work in the spiritual life A conscientious waiting upon God will find something every time It is sad to consider how many have heard much and laid up little or nothing at all it may be they have laid it up in their Note-books but not laid up the word in their hearts 3. For Meditation Meditate upon the Word do not study the Word in a cursory manner or content your selves with a slight taste or a little volatile affection but ponder it seriously that it may enter into your very heart Hasty and perfunctory thoughts work nothing Meat must be well chewed and digested if you would have it turn into good blood and spirits you must follow it close till it settle into some affection So much for David's practice I have hid thy word in my heart The second thing is the aim and end of it That I may not sin against thee Doct. 2. In hiding the word in our hearts there must be a right end our knowledg of it and delight in it must be directed to practice 1. We must not study the Word meerly out of curiosity that we may know what is said there as men will pry into Civil Art and Discipline so the Athenians flocked about Paul Act. 17. 18 19 20 21. so for novelty sake men may have an affection and a delight in the Word Ioh. 5. 35. Ye rejoiced in his light for a season There are certain Adulterous affections we have to the Word when it is new and fresh but when it grows stale we loath it This affection to the Word is soon spent 2. We must not hide the Word in our heart meerly that we may be able to teach others that we may make a gainful trade of it Alas a man may teach others and be himself a cast-away Look as in coyning of money an iron-stamp may impress the character and print upon a piece of gold and silver so God may use the gifts and knowledg of some men to beget faith in others and perish themselves Mat. 7. 21. We haue prophesied in thy name yet depart from me I know you not 3. This must not be our end neither not meerly for delight Largeness of knowledg brings a content with it as it is an addition to our perfection Truth is the object of our understanding and may please an unsanctified mind not meerly out of subserviency to some base and inferiour ends that we may get esteem in the world or the repute of knowing persons but as it is an elevation of the understanding Every delight in truth is not a delight in God There is a natural oblectation we have in the contemplation of any sublime truth this is meerly a delight in the work of our own faculties when the affections are terminated in bare knowledg as it is a high and mysterious truth as it is a delectation to the understanding 4. We are not meerly to study the Word for the comfortableness of it and the suitableness to the Conscience As man is a reasonable creature he will delight in knowledg and as he hath a Conscience presageous of death and judgment to come he may delight in the comfort of it Many search out Promises that do not affect precepts The stony-ground seemed to have a joy they may delight in the comfortable part of Religion but this joy comes to nothing this gladsome forward spring is no sure Prognostication of a plentiful harvest Then do we receive the word a right when we look to the holy part and mortifie our natural desires and affections Many deal with the word as Great men do with fleshly companions are willing to entertain them at their Tables to hear their Discourse because of the pleasantness of their mirth but to enter into bonds for them and discharge them from debt or better their fortunes that they will not do So many will give Christ and the Word and the comfortable part of it entertainment but they are loth to take the duty of the Gospel upon themselves Therefore it is not enough to study the word meerly that we may cherish our own persons with the comfortable part of it but we must also study the holy part of it and that which doth require our duty Let us labour to hide the word in our hearts as David did I have hid thy word in my heart that I might not sin against thee SERMON XIII PSAL. CXIX 12. Blessed art thou O Lord teach me thy statutes IN these words you have 1. A Compellation Blessed art thou O Lord. 2. A Supplication Teach me thy statutes 1. Branch The Compellation carrieth the force of an argument Because thou art blessed O Lord therefore teach me And therefore I shall open the sense of this title that is here given to God so as I may still make good the argument For the sense God may be said to be blessed objectivè or subjectivè First Objectively as he is the Object of our blessedness it is our blessedness to enjoy God Psal. 144. 15. Blessed is the people whose God is the Lord. That is our blessedness to have God for our portion As soon as we are admitted into Covenant with God we have a right to him I am thy God and we have the full consummation of it when we enter into heaven there we have the highest enjoyment of God that we are capable of We have many fruitless and unquiet cares to enjoy the creatures which are neither blessed in themselves nor can make us blessed But now God is our summum bonum our chief good The enjoyment of him is the chiefest good Still we are capable of a higher happiness until we enjoy God In other things we can neither have satisfaction nor security the creature cannot satisfie nor yet secure us in the enjoyment of it self In this sense the argument will hold good Blessed art thou O Lord that is Thou art the object of my blessedness my blessedness lyeth
knowledg when it is so apt to break out When these living waters run out of the belly it 's a sign of a good spring there Col. 3. 16. Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another It 's a sign we have gotten the riches of understanding for out of the abundance of the heart the mouth speaks So Prov. 16. 23. The heart of the wise teacheth his mouth and addeth learning to his lips When our speech hath weight and worth in it and we are ready upon all occasions it argueth a good stock of the word You know a man that puts his hand in his pocket and brings up gold at every draught it 's a sign he hath more plenty of it than silver So when we are ready to bring out gracious discourses it argueth a treasure and stock within 2. It argueth a good esteem of the word Things that are dear and precious to us we use to discourse of them What we love admire and affect the tongue will be occupied about such things John 3. 31. He that is of the earth is earthly and speaketh of the earth And 1 John 4. 5. They are of the world therefore speak they of the world I know it is spoken in the first place of ordinary Teachers All men whose original is of the earth they savour of it in their speech when they speak of divine things there is some earthiness in it The other Scripture is meant of false Teachers they savour of the world all their teaching doth savour of their affections But both places give this general truth What a mans affections are upon it is most ready in his mouth Therefore it argueth we are affected with the word of God when we are declaring it upon all occasions 6. It is for our benefit to be talking of good things to others The breasts that are not suckt do soon grow dry but the more they are milked out and drawn the greater is the encrease so in spiritual things we gain by communicating By discourse truths are laid more in view We find in any art of common learning the more we confer about things with others the more understanding we get our selves Prov. 11. 25. The liberal soul shall be made fat and he that watereth shall be watered also himself It is spoken of Alms it is true of spiritual Alms as plain Experience shews by watering and refreshing others the more we are comforted and refreshed our selves The loaves were encreased in the dividing Solomon compares Conference to the whetting iron upon iron the more one iron is whet upon another both are sharpned so by Conference our gifts are encreased Earthly goods the more they are given out we have the less in view and visible appearance though God can increase them but now in heavenly and spiritual things in the very giving out to others they are encreased upon our hands USE 1. To shame us for our unprofitableness in our relations and converses for these are two things wherein a Christian should take occasion to declare the Judgments of Gods mouth 1. In our Relations that we do no good there in declaring the Judgments of Gods mouth to one another Surely every Relation is a Talent and you will be accountable for it if you do not improve it for your Masters use The husband is to converse with his wife as a man of knowledg 1 Pet. 3. 7. and the wife to gain upon the husband 1 Pet. 3. 2. and both upon the children and servants The members of every Family should be helping one another in the way to heaven With what busie diligence doth an Idolatrous Family carry on their way and their course See Ier. 7. 18. The children gather wood and the fathers kindle the fire c. saith the Lord. Every one will have his hand in the work and are quickning and inflaming one another Fathers Children Husbands Wives all find some employment or other about their Idolatrous Service O that every one would be as forward and zealous and helpful in the work of God O that we were as careful to train and set our families a work in a course of godliness Christians should reason thus What honour hath God by making me a Father a Master of a Family Every such a one hath a charge of souls and he is to be responsible It will be no grief of heart to you when by your means they become acquainted with God Ye are my Crown and my rejoycing says the Apostle of the Thessalonians converted by his Ministry It will be a crown of honour and rejoycing in the day of the Lord when you have been instrumental not only for their prosperity in the world but of their encreasing in grace 2. In our converses how little do we edifie one another If Christs question to the two disciples going to Emans were put to us Luke 24. 17. What manner of conversation had you by the way What cause should we have to blush and be ashamed Generally our discourse is either 1. Prophane and sinful there is too much of the rotten communication which the Apostle forbids Eph. 4. 29. Let no corrupt communication come out of your mouth but that which is good to the use of edifying that it may minister grace to the hearer Rotten discourse argueth a rotten heart Or 2. Idle and vain as foolish tales The Apostle bids Timothy 1 Tim. 4. 7. To refuse prophane and old wives fables or vain complements though we are to give an account for idle words Mat. 12. 36. Or else like the Athenians we spend our time in hearing and telling news Acts 17. 21. Or we please and solace our selves with frothy flashes of a wanton wit and jesting that is not convenient which the Apostle forbids Ephes. 5. 4. The praise of a Christian lyeth not in the wittiness but in the graciousness of his conversation That which is Aristotles vertue is made a sin with Paul foolish jesting You should rather be refreshing one another with what experiences you have had of the Lords grace that is the comfort and solace of Christians when they meet together But when men wholly give up themselves to move laughter all this is idle and vain discourse It is not enough to say it doth no hurt but what good doth it do doth it tend to the use of edifying A Christian that hath God and Christ and his wonderful and precious benefits to talk of and so many occasions to give thanks he cannot want matter to discourse of when he comes into company therefore we should avoid vain discourse Or 3. We talk of other mens matters or faults as the Apostle speaks of those 1 Tim. 5. 13. That wandred from house to house that not being idle only but tatlers also and busie bodies speaking things which they ought not Levit. 19. 16. Thou shalt not go up and down as a tale-bearer among thy people The Hebrew word signifies a Merchant or one
may not mistake our way nor wander out of it Respect to Gods word was opened V. 6. and 9. The main Point is this That one great duty of the Saints is meditating on the word of God and such matters as are contained therein 1. Let us enquire what Meditation is because the practice and knowledg of the duty is almost become a stranger to us Before I can define I must distinguish it Meditation is 1. Occasional 2. Set and Solemn 1. Occasional Meditation is an act by which the soul spiritualizeth every object about which it is conversant A gracious heart is like an Alembick it can distill useful thoughts out of all things that it meeteth with Look as it seeth all things in God so it seeth God in all things Thus Christ at Iacobs Well discourseth of the Well of Life Ioh. 4. at the Miracle of the Loaves discourseth of Manna Ioh. 6. and Ioh. 7. at the Feast of Tabernacles of living waters at the Pharisees Supper discourseth of eating bread in the Kingdom of God Luke 14. 15. There is an holy Chymistry and Art that a Christian hath to turn water into wine brass into gold to make earthly occasions and objects to minister spiritual and heavenly thoughts God trained up the old Church by types and ceremonies that the things they ordinarily conversed with might put them in mind of God and Christ their duties and dangers and sins And our Lord in the New Testament taught by parables and similitudes taken from ordinary functions and offices amongst men that in every Trade and Calling we might be imployed in our worldly business with an heavenly mind that whether in the Shop or at the Loom or in the Field we might still think of Christ and Grace and Heaven There is a parable of the Merchant-man a parable of the Sower a parable of the man calling his servants to an account c. that upon all these occasions we might wind up our minds and extract some spiritual use from our common affairs Thus the creatures lift up our minds to the Creator David had his night-meditation Psal. 8. 3. When I consider the heavens the work of thy hands the moon and the stars which thou hast ordained c. the Sun is not mentioned When he was gone abroad in the night his heart was set on work presently And Psal. 19. 5. there is a morning-meditation for he seemeth to describe the Sun coming out of his Chambers in the East and displaying his beams like a cloath of gold upon the world An holy heart cannot want an object to lead him to the meditation of Gods Power and Goodness and Glory and wise Providence who hath made and doth order all things according to the counsel of his will There is a great deal of practical Divinity in the very bosome of Nature if we had the skill to find it out Iob biddeth us Ask the beasts and they shall teach thee and the fowls of the air and they shall tell thee or speak to the earth and it shall teach thee and the fishes of the sea shall declare unto thee They speak by our thoughts 2. There is Set and Solemn Meditation Now this is of several sorts or rather they are several parts of the same exercise 1. There is a Reflexive Meditation which is nothing but a solemn parley between a man and his own heart Psal. 4. 4. Commune with your own heart and be still When we have withdrawn our selves from company that the mind may return upon it self to consider what we are what we have been what streights and temptations we have passed through how we overcame them how we passed from death to life this is a necessary part of meditation but very difficult What can be more against self-love and carnal ease than for a man to be his own accuser and judg All our shifts are to avoid our own company and to run away from our selves The Basilisk dyeth by seeing himself in a Mirrour and a guilty man cannot endure to see his own natural face in the glass of the word The worldly man choaketh his soul with business lest for want of work the mind like a Mill should fall upon it self The Voluptuous person melteth away his days in pleasure and charmeth his soul into a deep sleep with the potion of outward delights lest it should awake and talk with him Well then it is necessary that you should take some time to discourse with your selves to ask of your souls what you have been what you are what you have done what shall become of you to all eternity Jer. 8. 6. No man asketh of himself What have I done You would think it strange of two men that conversed every day for forty or fifty years and yet all this while they did not know one another Now this is the case between us and our own souls we live a long time in the World and yet are strangers to our selves 2. There is a Meditation which is more direct when we exercise our minds in the Word of God and the matters contained therein This is twofold 1. Dogmatical or the searching out of a Truth in order to knowledg proving what is the good and acceptable and perfect will of God Rom. 12. 2. This is study and differeth from meditation in the object and supposeth the matter we search after to be unknown either in whole or in part whereas practical Meditation is the inculcation or whetting of a known truth upon the soul and it differs in the end the end of Study is Information and the end of Meditation is Practice or a work upon the affections Study is like a Winter-Sun that shineth but warmeth not but Meditation is like blowing up the fire where we do not mind the blaze but the heat The end of study is to hoard up Truth but of Meditation to lay it forth in Conference or holy Conversation In Study we are rather like Vintners that take in Wine to store themselves for sale in Meditation like those that buy Wine for their own use and comfort A Vintners Cellar may be better stored than a Noble-mans The Student may have more of notion and knowledg but the practical Christian hath more of taste and refreshment 2. Practical and Applicative This we now speak of and it is that duty and exercise of Religion whereby the mind is applied to the serious and solemn consideration and improvement of the truths which we understand and believe for practical uses and purposes Not like a man that soweth and never reapeth or a woman that often conceives but never brings forth living children 1. It is a duty for it is commanded Josh. 1. 8. This book of the law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to do according to all that is written therein As the promise is general I will not leave thee nor forsake thee Heb. 13. 5. so is the
a right understanding of the word of God I. What is meant by opening the eyes Before I come to the particular explication of the terms let me premise two observations 1. The Saints do not complain of the obscurity of the Law but of their own blindness The Psalmist doth not say Lord make a plainer Law but Lord open mine eyes blind men might as well complain of God that he doth not make a Sun whereby they might see The word is a light that shineth in a dark place 2 Pet. 1. 19. There is no want of light in the Scripture but there is a vail of darkness upon our hearts so that if in this clear light we cannot see the defect is not in the word but in our selves 2. The light which they beg is not any thing besides the word When God is said to enlighten us it is not that we should expect new Revelations but that we may see the wonders in his word or get a clear sight of what is already revealed Those that vent their own dreams under the name of the Spirit and divine light they do not give you mysteria but monstra portentous opinions not show you the wondrous things of Gods Law but the prodigies of their own brain unhappy abortives that dye as soon as they come to light Isa. 8. 21. To the Law and to the Testimony if they speak not according to this word it is because there is no light in them The light which we have is not without the word but by the word Now to the phrase the Hebrew signifieth unvail mine eyes There is a double work Negative Positive There is a taking away the vail and an infusion of light Paul's cure of his natural blindness is a fit emblem of our cure of spiritual blindness Acts 9. 18. Immediately there fell from his eyes as it had been scales and he received sight forthwith First the scales fall from our eyes and then we receive sight 1. There is a taking away the vail before we can have a true discerning of the mysteries that are revealed in the word of God 2 Cor. 3. 14 15. the Apostle speaking of the Iews saith But their minds were blinded for until this day remaineth the same vail untaken away in the reading of the Old Testament which vail is done away in Christ but even unto this day when Moses is read the vail is upon their hearts Now this vail is divers 1. The vail of Ignorance Though man hath Reason and is capable of understanding the sense and importance of the words that are used about the Mysteries of godliness yea and the matter too yet he gets not the saving-knowledg of them by his natural abilities There is a Grammatical knowledg and a Spiritual knowledg a man may know things Grammatically and literally that is ignorant of them Spiritually As a child may read the letters and words that doth not conceive of the sense so a man may know what is said concerning God and Christ and Sin and Grace the vanity of the creature the excellency of heaven and have yet no saving-knowledg of these things and therefore the Scripture useth the expression that they oversee in seeing as Acts 28. 26. Hearing ye shall hear and not understand seeing ye shall see and not perceive Though Truths are never so plainly delivered never so powerfully pressed and though they are capable to understand the words yet they do not take in the truth into their hearts so as to profit by it So Deut. 29. 2 3 4. Ye have seen yet ye have not an heart to see Most will declaim against the vanity of the creature evil of sin but they do not see with an affective heart-piercing light they have on them the vail of spiritual ignorance 2. The vail of Carnal knowledg and wisdom that puffeth up 1 Cor. 8. 1 2. by which seeing not we think we see This is a great hinderance to the entertaining of the word So Christ telleth the Pharisees who were conceited of their own knowledg Joh. 9. 39. For judgment am I come into this world that they which see not might see and they which see might be made blind The Pharisees were the Rabbies of the age the most seeing and learned men of that time Carnal men are puffed up with a conceit of their own abilities and so are obstructed by them from profiting by the Gospel 3. The vail of Prejudice and corrupt affections The passions of the mind Love and Fear Desire and Anger hinder us from judging aright in the things of God Our hearts are overcast with strong affections to the world and so cannot clearly judg either of practical truths or of the controversies of the age Not of practical truths When Christ had taught that they could not serve God and Mammon it is said Luk. 16. 14. And the pharisees that were covetous derided him Holy mortifying truths are unpleasing to a carnal ear though they be represented with never so much evidence How will men distinguish themselves out of their duty They shift and stretch and turn and wind hither and thither and prove truth to be no truth rather than part with their lusts So present truths as the Apostle calls them 2 Pet. 1. 12. when the dust of Interest is raised are not discerned The Orthodoxy of the world is usually an age too short 2 Cor. 4. 4. The god of this world hath blinded their eyes 4. The vail of carnal sense 2 Pet. 1. 9. He that lacketh these things is blind and cannot see afar off There are so many mists and clouds in the lower world that men cannot out-see time and without the Prospective of faith have a sight of Eternity Nature is short-sighted so inured to present things that we receive no light concerning things to come These are the scales that are upon our eyes 2. There is an infusion of light without which men of excellent wit and sharp understanding in other things are stark blind in the things of God What this light is will appear by the degrees of knowledg and the uses of this light 1. The degrees of knowledg 1. In some there is a simple nescience both of terms or notions and things as in those that have not a revelation or have not regarded it when the revelation is made As the Gentiles that have not a Revelation Eph. 4. 18. Having their understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindness of their heart Or rude and ignorant Christians that have not the advantage of education so as to understand the notions in which the Doctrine of God is propounded Isa. 28. 9 10. Whom shall he teach knowledg and whom shall he make to understand doctrine them that are weaned from the milk and drawn from the breasts for precept must be upon precept precept upon precept line upon line line upon line here a little and there a little So sottish and brutish
are some that a man had need teach them as he teacheth little children letter after letter and line after line little good done 2. In others there is a Grammatical knowledg but not a spiritual a repeating things by rote a talking of all that a Christian enjoyeth 3. Besides the Grammatical knowledg there is a Dogmatical knowledg when the truths of the word are not only understood but begin to settle into an opinion that we bustle for in the world An opinionative receiving of the truth is different from a saving receiving of the truth Many are Orthodox or have so much judgment and knowledg as to hold the Truth strictly but the heart is not possessed with the life and power of it Those are intended in Rom. 2. 20. An instructer of the foolish a teacher of babes which have the form of knowledg and of the truth in the law And such are described 2 Tim. 3. 8. Having a form of godliness but denying the power thereof It is not to be imagined that this is always in design though many times carnal men swim with the stream and take up with the opinions that are currant in their age but also out of conviction of judgment there is somewhat of conscience in it A sound judgment is a different thing from a sound heart The truths of God have great evidence with them and therefore a rational man being helped with some common work of the Spirit may close with them though they have no experience of the power and prevailing influence of them 4. Besides this Dogmatical knowledg by which we see round about the compass of Truths revealed in the word there is a gracious illumination when men are taught so as drawn to God Iohn 6. 44 45. and they do so understand Christs Doctrine as to apply and make a right use of it such a knowledg as is called not only sight but taste 1 Pet. 2. 3. If so be ye have tasted that the Lord is gracious and a feeling of what we understand Phil. 1. 9. And this I pray that your love may abound more and more in knowledg and in all judgment This sense and experimental knowledg is that which the Saints seek after 2. The Uses of this spiritual illumination And 1. To give us a clear sight of the Truths of God 2. An applicative sight 3. An affective sight 4. A transforming sight 5. Such a sense of the Truth as is prevalent over lusts and interests 1. A clear sight of the Truths of God Others have but an hear-say-knowledg gathered out of Books and Sermons and the common report which is made of Christ but he that is divinely enlightned drinks of the Fountain and so his draught is more fresh and sweet they do not talk of things by rote after others but it is written upon their hearts Heb. 8. 10. I will put my laws into their mind and write them in their hearts and so groweth more intimate and satisfactory and moving upon them 2. An Applicative sight not only knowledg but prudence Prov. 8. 12. I Wisdom dwell with Prudence Wisdom is the knowledg of Principles Prudence is an ability to apply them to our comfort and use that we may know it for our good Iob 5. 28. Many are right in generals but the Spirit doth not only reveal the Truths of the Gospel but applieth those Truths to awaken the conscience that was asleep in sin Many men that are unrenewed may be stored with general truths concerning the misery of man redemption by Christ the priviledges of a Christian but they do not reflect the light of these truths upon themselves so as to consider their own case and so it serveth rather for matter of opinion and discourse than for life and conversation it is not directive 3. An Affective sight Prov. 2. 10. When wisdom entreth upon thy heart which is the seat of affections it stirs up in the soul answerable motions to every truth Whereas when truths rest in empty barren notions without feeling and an answerable touch upon the heart the knowledg of them is like a Winters Sun that shineth but warmeth not the misery of man is not affective and Doctrines of Redemption by Christ are apprehended without any joy and relish 4. A Transforming sight 2 Cor. 3. 18. We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. It is a Light that is both Directive and Persuasive A man may hear the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is only known as a rule not as a means to convey the Spirit whereas a believer hears the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle preferreth the Gospel above the Law in the forementioned place for comfortableness perspicuity efficacy c. 5. It is a Light that prevaileth over our lusts and interests such a Light as hath fire in it to destroy lusts 1 John 2. 3 4. He that saith I know him and doth not keep his commandments is a lyar A true knowledg and sight of God is able to bridle lusts and purifie the conscience Therefore it is said He that doth evil hath not seen God Eph. 3. 11. hath not a true sight whatever speculations he may have about the nature of God Other light doth not check and controul vicious desires Reason is not restored to its dominion Rom. 1. 18. the reputed wise men of the world held the truth in unrighteousness Truth may talk its fill but can do nothing as a man that is bound hand and foot may rave and evaporate his passions but cannot relieve himself from the oppressor or the force that he is under II. Reasons that shew the necessity of this work 1. Spiritual blindness is natural to us as that man that was blind from his birth Iohn 9. 1. We are not all born blind in body but all in mind By tasting the tree of knowledg all Adam's sons have lost their knowledg Satan hath brought a greater shame upon us than Nahash the Ammonite would have brought upon the men of Iabesh Gilead in putting out their right eyes The eye of the soul is put out so as we cannot see the light that shineth in the word By the Fall we lost the true and perfect light of Reason but retain the pride of Reason It is no small part of our blindness that we cannot endure to hear of it Rev. 3. 17. Thou sayest I am rich and encreased with goods and have need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked Man desireth to be thought sinful rather than weak and will sooner own a wickedness in Morals than a weakness in Intellectuals Men are dishonest out of choice and therefore think there is more of liberty and bravery in it but to be simple argueth imperfection Job 11. 12. Vain man would be accounted wise though man be born like a
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
ruine We have instances of a Council gathered against Christ Joh. 11. 47. Then gathered the chief priests and the Pharisees a Council and said What do we for this man doth many miracles They meet together and plot the ruine of Christ and his Kingdom and they were those that were of chief Authority in the place Another instance Acts 4. 27 28. For of a truth against thy holy Child Iesus whom thou hast anointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together for to do whatsoever thy hand and thy counsel determined before to be done There is their agreement to put Christ to death In the Old Testament Pharaoh and his Nobles Exod. 1. 10. Come on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us deal wisely with them lest they multiply and it come to pass that when there falleth out any war they joyn also unto our enemies and fight against us and so get them up out of the land And against Daniel the Princes of the Persian Empire consult how to intrap him in the matter of his God Dan. 6. 4 5 6 c. 2. For abusing the Throne of Judgment and Civil Courts of Judicature to the molestation of the Saints I shall cite but two places Psal. 94. 12. Shall the throne of iniquity have fellowship with thee which frameth mischief by a Law It is no strange but yet no small temptation that the oppression of Gods people is marked with a pretence and colour of Law and publick Authority and the mischief should proceed from thence where it should be remedied namely from the Seat of Justice so Mat. 16. 17 18. Christ foretelleth they shall have enemies armed with Power and Publick Authority Beware of men for they will deliver you to the Councils and they shall scourge you in their synagogues and ye shall be brought before Governours and Kings for my sake Not only subordinate but supreme Governours may be drawn to condemn and oppress the godly In so plain a case more instances need not Reasons of it on Gods part and on the part of the Persecutors First On Gods part he permitteth it 1. To shew that he can carry on his work though Authority be against him and that his people do not subsist by outward force but the goodness of his Providence and so have the sole glory of their preservation When the Christian Religion came first abroad in the world not many noble nor many mighty were called the Powers of the world were against it and yet it held up the head and was dispersed far and near Falshoods need some outward interest to back them and the supports of a Secular arm but Gods Interest doth many times stand alone though God doth now and then make Kings nursing fathers and Queens nursing-mothers according to his promise Isa. 49. 23. Oftentimes the Church is destitute of all worldly props Mic. 5. 7. And the remnant of Iacob shall be in the midst of many people as a dew from the Lord as the showers upon the grass that tarrieth not for man nor waiteth for the sons of men Yea the power of the world is against it and yet it subsists Thus it was in the primitive times there were only an handful of contemptible people that professed the Gospel yet it got ground daily not by force of arms or the power of the long sword but by Gods secret blessing Ambrose giveth the reason why God suffered it to be so Ne videretur authoritate traxisse aliquos veritatis ratio non pompae gratiâ praevaleret lest this new Religion should seem to be planted with power rather than by its own evidence and the authority of men should sway more with the world than the Truth of God There is a wonderful encrease without any human concurrence as the Lord saith The remnant of his people shall be as a dew from the Lord that tarrieth not for man nor waiteth for the sons of men Without mans consent or concurrence So that God alone hath the glory of their preservation 2. That the patience of his people may be put to the utmost probation When they are exercised with all kind of trials not only the hatred of the vulgar but the opposition of the Magistrate carried on under a form of Legal procedure In the primitive times sometimes the Christians were exposed to the hatred and fury of the people Lapidibus nos invadit inimicum vulgus At other times exposed to the injuries of Laws and persecutions carried on by authority against them There was an uproar at Ephesus against the Christians Acts 19. and there seemed to be a formal Process at Ierusalem Acts 4. This latter temptation seemeth to be the more sore and grievous because Gods Ordinance which is Magistracy is wrested to give countenance to malicious designs and because it cuts off all means of human help and so patience hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its perfect work James 1. 4. There are some glory in suffering the rage and evil word of the Vulgar for they are supposed not to make the wisest choice but when men of Wisdom and Power and such as are clothed with the Majesty of Gods Ordinance are set against us then is patience put to the utmost proof and whether we regard God or man most and who is the object of our fear those that have power of life and death temporal or him that hath power of life and death eternal 3. That his people may be weaned from fleshly dependencies and doting upon Civil Powers and so be driven to depend upon him alone Psal. 94. 20 21 22. Shall the throne of iniquity have fellowship with thee which establish mischief by a Law they gather themselves together against the soul of the righteous and condemn the innocent blood But the Lord is my defence and my God is the rock of my refuge There would not be such use of faith and dependance upon God if our danger were not great It is harder to trust in God with means than without means We are beaten out when outward helps fail otherwise we are apt to neglect God and then a world of mischief ensueth When the Emperor of the Romans began to favour the Christians poyson was said to be poured into the Church and in the sun-shine of worldly countenance like green timber they began to warp and cleave asunder and what Religion got in breadth it lost in strength and vigour Gods people never live up to the beauty and majesty of their Principles so much as when they are forced immediately to live upon God and depend upon him for their safety 4. That their testimony and witness-bearing to Gods truths may be the more publick and authentick in the view of the world This testimony is either to them for their conviction and conversion Mat. 24. 14. And this Gospel of the Kingdom shall be preached in all the world for a witness unto all Nations or against them Mark 10.
18. And ye shall be brought before Governours and Kings for my sake for a testimony against them and the Gentiles It is for a testimony and that should comfort them in all their sufferings Mark 14. 9. Verily I say unto you wheresoever this Gospel shall be preached throughout the whole world this also that she hath done shall be spoken of for a memorial of her The testimony is more valid as being confirmed by their Courage in troubles they are Principles that they will suffer for which as it is a warning to the professors of Religion that they should own no principles in a time of peace but what they would confirm by their avowed testimony in the extremity of trials so also it should convince their enemies in case they be put upon this exercise It is needful that every truth should have a sealed testimony that is we should not only vent opinions but be willing to suffer for them if God should call us out so to do God hath been ever tender of imposing upon the world without sufficient evidence and therefore would not have his people stand upon their lives and temporal concernments that thereby they may give greater satisfaction to the world concerning the weight of those truths which they do profess Secondly On the Persecutors part or the persons molesting so the causes are 1. Their ignorance and blind zeal Joh. 16. 2. They shall put you out of their synagogues yea the time cometh that whosoever killeth you will think that they do God good service They think it to be an acceptable service to God to molest and trouble those that are indeed his people Those Princes that sate and spake against David were not Pagans and men of another Religion but of Israel and it is often the lot of Gods people to be persecuted not only by Pagans and openly prophane men but even by men that profess the true Religion Pseudo-Christians Rev. 14. 13. those that pretend they are for God and his cause and seem to be carried on with a great zeal and do not oppose truth as truth but their quarrel is coloured by specious pretences 2. Their prejudices lightly taken up against the people of God Satan is first a lyar and then a murderer Joh. 8. 44. Ye are of your father the Devil and the lusts of your father ye will do he was a murderer 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 lyar and the father of it By lyes he bringeth about his bloody design Christ was first called a Samaritan and one that had a Devil and then they did persecute him as such an one And as was observed before as Christians of old were covered with the skins of wild beasts that Dogs and Lyons might tear them the more speedily so by odious imputations Gods people are brought into distast with the world and then molested and troubled represented as a company of hypocrites and unjust dealers and under that cloak true Religion is undermined Now in the Persecutor this is faulty because they lightly take up every false suggestion and so Christians are condemned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Iustin Martyr complained because of the common reproach without any distinct inquiry into their way and practice Nolunt audire quod auditum damnare non possunt 3. Their erroneous Principle in Civil Policy That Christs Kingdom and the freedom of his worshippers is not consistent with Civil Interests Whatever hath been the matter worldly Rulers have been jealous of Christs Interest and Kingdom as if it could not consist with publick safety and the civil interests of that State and Nation where it is admitted and suggestions of this kind do easily prevail with them Esther 3. 8. It is not for the Kings profit to suffer them and John 11. 48. If we let him alone all men will believe on him and the Romans shall come and take away both our place and Nation Reason of State is an ancient plea against the interest of Religion In the Roman Empire though the Christians were inconsiderable as to any publick charge yet they had a jealous eye upon them Iustin Martyr sheweth the reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were often speaking of a Kingdom though they meant it of the Kingdom of heaven and were far enough from all Rebellion USE 1. It informeth us that we should not measure the verity of Religion by the greatness of those that are with it or against it This was one of the Pharisees arguments Do any of the rulers believe in him Joh. 7. 48. but this people that know not the law are accursed Alas men of Authority and great place may be often against Gods Interest James 2. 1. Have not the faith of our Lord Iesus Christ the Lord of glory in respect of persons Mark that title that is given to Christ the Lord of glory he is able to put glory enough upon his worshippers though they have nothing of outward pomp and splendor and not many mighty are called 1 Cor. 1. 26. Many will say they have none of quality to join with them none but ignorant people If a man had judged so in the first times when the Gospel came first abroad in the world would not Christianity it self have seemed a very contemptible thing Therefore a simple plain-hearted love to Christ and his Truth whether Powers be averse or friendly is that which is required of us 2. It reproveth those who are soon discouraged even with the reproach which base people cast upon the ways of God David stood both in the one temptation and in the other the reproach and contempt of the Vulgar and also when Princes sate and spake against him But to these we may say as Jer. 12. 5. If thou hast run with the footmen and they have wearied thee then how wilt thou contend with horses If we be such tender milk-sops that we cannot suffer a disgraceful word from the basest of the people what shall we do when we meet with other manner of conflicts and oppositions in the farther progress of our duty to God If we are tired out with the disgrace and affronts of these mean ones and cannot put up a scornful word at their hands without disorder what shall we do when we are to contest for Gods Interest with those great and masterly ones that are armed with Power and Authority and it may be the advantage of Laws against us Scommata nostra ferre non potes said the Antiochians to Iulian in another case quomodo feres Persarum tela Gods servants do often receive discouragement from the people and from Authority but the goodness of their Cause and the favour of God makes them joyfully persevere 3. It teacheth us what to do when this is not our case I have treated as this Scripture hath led me of the oppositions of Princes and worldly
The Law is an enemy to them that count it an enemy and a friend to them that count it a friend 'T is a rule of life to them that delight in it and count it a great mercy to know it and to be subdued to the practice of it But it is a Covenant of Works to them that withdraw the shoulder count it an heavy burden not to be born Well then which do you complain of the Law or your Corruptions What are you troubled with light or lusts A gracious heart groaneth not under the strictness of the Law but under the body of death not because God hath required so much but because they can do no more Doct. 3. That the Law is granted to us or written upon our hearts out of Gods meer grace Grant it graciously saith David I will do it saith God and God will do it upon his own reasons The Conditions of the Covenant are conditions in the Covenant and the Articles that bind us are also promises wherein God is bound to bestow so great a benefit upon poor creatures which doth encourage us to wait for this work with the more confidence We are sensible we have not the law so intimately so closely applied as we should have Lord grant it graciously It is his work to give us a greater sense and care of it SERMON XXXI PSAL. CXIX 30. I have chosen the way of truth thy judgments have I laid before me DAVID asserts his sincerity here in two things 1. In the rightness of his choice I have chosen the way of thy truth 2. In the accurateness of his prosecution Thy judgments have I laid before me First For his choice I have chosen the way of thy truth God having granted him his Law he did reject all false ways of Religion and continued in the profession of the truth of God and the strict observance thereof There are many controversies and doubtful thoughts among the sons of men about Religion all being varnisht with specious pretences so that a man knows not which way to chuse till by the Spirit he be enabled to take the direction of the Word that resolveth all his scruples and makes him sit down in the way which God hath pointed for him Thus David as an effect of Gods grace avoucheth his own chusing the way of truth By the way of truth is meant true Religion as 2 Pet. 2. 2. By whom the way of truth is evil spoken of It is elsewhere called the good way wherein we should walk 1 King 8. 36. and the way of God Psal. 27. 11. and the way of understanding Prov. 9. 6. and the way of holiness Isa. 55. 8. and the way of righteousness 2 Pet. 2. 21. Better they had not known the way of righteousness that is never to have known the Gospel which is called the way of righteousness It is called also the way of life Prov. 6. 23. And reproofs of instruction are the way of life and the way of salvation as Acts 16. 17. the Pythoness gave this testimony to the Apostles These are the servants of God which shew unto us the way of salvation Now all these expressions have their use and significancy for the way of truth or the true way to happiness is a good way shewed us by God who can only discover it and therefore called the way of the Lord or the way of God in the place before quoted And Act. 28. 25 26. it is manifested by God and leadeth us to God The Christian Doctrine was that way of Truth revealed by him who is prima Veritas the first Truth The ways wherein God cometh to us are his Mercy and Truth and the ways wherein we come to God is the way of True Religion prescribed by him it is the way of understanding because it maketh us wise as to the great affairs of our souls and unto the end of our lives and beings and the way of holiness and righteousness as directing us in all duties to God and man and the way of life and salvation because it brings us to everlasting happiness This way David chose by the direction of God's Word and Spirit Secondly There follows the evidence of his sincerity the accurate prosecution of his choice Thy judgments have I laid before me The Sept. read it I have not forgotten thy judgments By judgments is meant God's word according to the sentence of which every man shall receive his doom He that walketh in a way condemned by the word shall not prosper for God's word is Judgment and Execution shall surely follow and by this word David got his direction how to chuse this way of Truth and this he laid before him as his line his desire was to follow what was right and true not only as to his general course and way of profession but in all his actions and so it noteth his fixed purpose to live according to this blessed Rule which God hath given him To have a holy Rule and an unholy life is unconsonant inconsistent A Christian should be a lively transcript of that Religion he doth profess If the way be a way of Truth he must always set it before him and walk exactly The Points are two 1. That there being many crooked paths in the world it concerns us to chuse the way of truth 2. That when we have chosen the way of truth or taken up the profession of the true Religion the Rules and Institutions of it should ever be before us There are two great faults of men one in point of choice the other in point of pursuit Either they do not chuse right or they do not live up according to the Rules of their profession both are prevented by these points Doct. 1. That there being many crooked paths in the world it concerns us to chuse the way of Truth I shall give you the sense of it in these Eight Propositions or Considerations Prop. 1. The Lord in his holy Providence hath so permitted it that there ever have been and are and for ought we can see will be controversies about the way of truth and right worship There was such a disease introduced into the World by the full that most of the remedies which men chuse do but shew the strength and malignâ—… of the disease they chuse out false ways of coming to God and returning to him Micah 4. 5. All people will walk every one in the name of his God and we will walk in the name of the Lord our God for ever and ever Mark there is his God and our God and then all people noting their common agreement in error all people will every man noting their diversity as to the particular false way of Religion and worship which they take up to themselves when they turn their back upon the true God and the knowledge of him then they are endless in seeking out false Gods Jonah 1. 5. They cryed every man to his God Among Pagans even in one Ship there
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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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
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
opinion otherwise he loseth the glory and the benefit of his Religion he is but a Pagan in God's account Ier. 9. 25. he makes his Religion to be call'd in question and therefore he that walks unsuitably he is said to deny the Faith 1 Tim. 5. 8. To be a Christian in doctrine and a Pagan in life is a temptation to Atheism to others when the one destroys the other practice confutes their profession and profession confutes their practice therefore both these must be matched together Thus the way of truth must be the rule and a holy life must be suited 2. As to this holy life a general good intention sufficeth not but there must be accurate walking why for God doth not judg of us by the lump or by a general intention It is not enough to plead at the day of judgment you had a good scope and a good meaning for every action must be brought to judgment whether it be good or evil Eccles. 12. 14. When we reckon with our servants we do not expect an account by heap but by parcels so a general good meaning giving our account by heap will not suffice but we must be strict in all our ways and keep close to the rule in every action in your eating trading worship Eph. 5. 15. See that you walk circumspectly c. see that you do not turn aside from the line and narrow ridg that you are to walk upon 3. Accurate walking will never be unless our Rule be diligently regarded and set before us why 1. So accurate and exact is the Rule in it self that you may easily swerve from it therefore it must always be heeded and kept in your eye Psal. 19. David admired the perfections of the Law for the purity of it and for the dominion of it over conscience what was the issue of that contemplation see v. 12. Who can understand his errors cleanse thou me from secret faults Thus the best man when he compares himself with the Law will be forced to blush and acknowledg more faults than ever he took notice of before When we see the Law reacheth not only to the act but the aim not only to the words but the thoughts and secret motions of the heart Lord then who knows his errors The Law of God sometimes is said to be broad and sometimes narrow a broad Law Psal. 119. 96. Thy commandment is exceeding broad why broad because it reacheth to every motion every human action the words the thoughts the desires are under a Law nay yet more the imperfect and indeliberate motions of the soul are under a Law therefore the commandment is exceeding broad On the other side it is said to be narrow a strait gate and a narrow way Mat. 7. 14. why because it gives no allowance to corrupt nature we have but a straight line to go by So that we need regard our Rule 2. We are so ignorant in many particulars relating to faith and manners that we need often consult with our Rule The children of light have too much darkness in them therefore they are bidden to look to their Rule Eph. 5. 17. Be ye not unwise but understanding what the will of the Lord is Blind consciences will easily carry us wrong and we have some new things still to learn from the word of God for knowledg is but in part therefore our Rule should be ever before us 3. So many and subtil are those temptations which Satan sets on foot to make us transgress this Rule The Devil assaults us two ways by fiery darts and by cunning wiles Eph. 6. 11. he hath not only violent temptations burning lusts or raging despair but he hath ensnaring temptations by his wiles such as most take with a person tempted and he transforms himself into an Angel of light 2 Cor. 11. 14. covers his foul designs with plausible pretences therefore we need have our Rule and the word of God ever before us 4. We are weak and easily over-born and therefore should bear our Rule always in mind God's people their greatest sins have been out of incogitancy they sin oftenest because they are heedless and forgetful and unattentive Therefore as a Carpenter tries his work by his Rule and Square so should a Christian measure his conversation by the rod of the Sanctuary God whose act is his Rule cannot miscarry So the School-men when they set out God's holiness say God's hand is his Rule but we that are creatures are apt to swerve aside therefore need a Rule We should always have our rule before us We are to walk according to rule Gal. 6. and Josh. 1. 7 8. The book of the Law shall not depart from thee c. If we would have our Rule before our eyes we should not so often swerve Christians though you be right in opinion that will not bring you to Heaven but you must have the Rules of this holy profession before you USE O! then let the word of God be ever in sight as your Comforter and Counsellor the more we do so the more shall we walk in the fear of God You are not to walk according to the course of this world but according to Rule and therefore you are not to walk rashly and indeliberately and as you are led and carried on by force of present affections but to walk circumspectly considering what principle you are acted by and what ends and the nature and quality of our actions are always to be considered Remember you are under the eye of the Holy and Jealous God Iosh. 24. 9. and eyed by wicked men who watch for your halting Ier. 20. and eyed by weak Christians who may suffer for your careless and slight walking who look to the lives of men rather than their principles You are the lights of the world Matt. 5. 14. and light draws eyes after it you are as a city upon a hill You that pretend to be in the right way the way of truth will you walk carelesly and inordinately You are compassed about with snares there 's a snare in your refreshments Psal. 69. your estates may become a snare 1 Tim. 6. 9. your duties may become a snare Be not a novice lest you come into the condemnation of the devil 1 Tim. 3. Therefore take heed to your Rule be exact and watchful over your hearts and ways SERMON XXXIII PSAL. CXIX 31. I have stuck unto thy testimonies O Lord put me not to shame IN the former Verse David speaks of his choice I have chosen the way of truth then of the accurateness of his prosecution Thy judgments have I laid before me Now he comes to his constant perseverance therein I have stuck unto thy testimonies These two Verses follow one another in a very perfect order and coherence We must begin with a right choice there we must lay the foundation I have chosen the way of truth and then persevere There is a constancy in good and an obstinacy in evil The Devils sin
we are to go to God for his teaching because the means are not successful unless he joyn his influence especially to give us this practical knowledg teaching in order to keeping the way of God's statutes I say though we have the Word and many Pastors and Teachers better gifted than in the Old Testament Eph. 4. 11. yet God must be our Teacher still if we mean to profit for Paul may plant and Apollos may water but God giveth the encrease 1 Cor. 3. 6. To seek knowledg in the means with the neglect of God will never succeed well with you as we Ministers must not rest upon our work but pray much for success bene orasse est bene studuisse Luther so you hearers must not restin the fruit of our studies but still beg God to teach you every Truth But all this will be more evidently made out in the following Points 2. Doct. Divine Teaching is necessary for all those that would walk in the way of Gods Statutes 1. We have lost our way to true happiness Adam lost it and all mankind in him ever since we have been wandring up and down Psal. 14. 3. They are all gone aside i. e. gone out of the way of holiness as it leadeth to true happiness Eccles. 7. 29. God hath made man upright but they have sought out many inventions wander in a maze Man at first that had perfect Wisdom to discern the way to true Happiness and ability to pursue it now is full of crooked counsels being darkened with ignorance in his mind and abominable errors and mistakes and seconded with lusts and passions 2. We can never find it of our selves till God reveal it to us He hath shewed thee O. man what is good Micah 6. 8. It is well for man that he hath God for his Teacher who hath given him a stated Rule by which good and evil may be determined 1. Because there are many things which nature would never reveal to him as the whole Doctrine of Redemption by Christ the book of the creatures discovereth the mercy of God but giveth not the least hint of the way how that mercy should come unto us speaketh nothing of God incarnate two natures in Christs person the two Covenants the way of salvation by Christs Death c. these could never be known by natural Reason for all these things proceed from the meer motion of Gods Will without any other cause moving there unto than his own love and compassion John 3. 16. God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have-everlasting life And how could any man divine what God purposed in his heart unless he himself revealed it 2. Because those things that nature teaches it teacheth but darkly and with little satisfaction without the help of Scriptures as that there is one God the first cause of all Omnipotent Wise Righteous Good and that it is reasonable he should be served that reasonable creatures have immortal souls and so dye not as the beasts that there is no true Happiness in these things wherein men ordinarily seek it that since Vertue and Vice receive not suitable recompenses here there must be punishment and reward after this life that men live justly do as they would be done to be sober and temperate that Reason be not inslaved to sensual appetite all which nature revealeth but darkly so that the wisest men that have lived according to this light in one thing or other have been found fools Rom. 1. 22. professing themselves wise they became fools but all these things are clearly revealed in Scripture which discovers the nature and way of worshipping the true God what that reward and punishment after this life is and the right way of obtaining the one and eschewing the other with weighty arguments to inforce these things 3. That we may have assurance that the worship which we give to God is pleasing to him there must be a revelation of his will otherwise when we have tired our selves in an endless Maze of Superstitions he might turn us off with who hath required these things at your hands Isa. 1. 12. Therefore for our security and assurance it concerneth us to have a stated Rule under Gods own hand and God must be both author and object of worship 3. Besides the external Revelation there must be an inward teaching They shall all be taught of God Joh. 6. 45. not all the Prophets that wrote Scripture but all that come to Christ for salvation and this is prophesied of that time when the Canon and Rule of Faith should be most compleat then there will be still a need that they should be taught of God before their hearts be drawn into Christ. As the Book of the Scriptures is necessary to expound the Book of the Creatures so and much more is the light of the Spirit to expound the Book of the Scriptures Others teach the Ear but God openeth the Heart The Rule is one thing and the Guide is another The means were never intended to take off our dependance upon God but to engage it rather that we may look up for his blessing 1 Cor. 3. 6. I have planted Apollo watered but God gave the increase 2 Cor. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God that commanded light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Iesus Christ. Though the Gospel hath enough in it to evidence it self to the Consciences of men yet God must make use of his creating power before this light can break in upon our hearts with any efficacy and influence The Law is light Prov. 6. 23. Yet not comprehended by darkness Joh. 1. 5. The light shineth in darkness and the darkness comprehended it not Which rests in the hearts of all men that remain in their natural condition It is not enough to see any object to have the light of the Sun unless we have the light of the eye the Scripture is our External light as the Sun is to the world the understanding is our Internal light Now this eye is become blind in all natural men and in the best it is most imperfect therefore the eyes of the understanding must be opened by the spirit of wisdom and revelation Ephes. 1. 17 18. Though Truths be plainly revealed by the Spirit of God in Scripture yet there must be a removal of that natural darkness and blindness that is upon our understandings Outward light doth not make the object conspicuous without a faculty of seeing in the eye a blind man cannot see at noon-day nor the sharpest fight at midnight the work of the Spirit is to take off the scales from our eyes that we may see clearly what the Scripture speaketh clearly Now Scripture is perfected that is the great work to strengthen the faculty 4. This inward teaching must be renewed and continued from day to
some great one So that there is no sin be it never so foul but covetousness will make it plausible and reconcile it to the consciences of men 2. As it doth dispose and incline the soul to all evil so it incapacitates us for God's service both in our general and particular calling In our general calling it makes us incapable of serving God why it destroys the principle of obedience is contrary to the matter of obedience it slights the rewards of obedience 1. It destroys the Principle of obedience which is the love of God This is that which constrains us which carrieth us out with life and sweetness in God's service Now 1 Joh. 2. 5. If any man love the world the love of the father is not in him It destroys the principle that should act us in obedience 2. It is contrary to the matter of obedience which are the commands of God The command of God and Mammon are contrary Mat. 6. 24. What are his commands God saith Pity the afflicted relieve the miserable venture all for a good conscience seek heaven in the first place seek it with your choicest affection your earnest diligence What saith Mammon Be sparing of your substance follow the World as hard as you can stick at nothing lye steal swear forswear comply with the lusts of men then you shall be rich Well now you see he that is rul'd by Mammon or sway'd by the inordinate love of worldly good can never serve God he is enslav'd to another Master he loves Wealth above all he trusts it more than God's Providence he serves it more than God himself Though his tongue dares not say that the earth is better than heaven that the things of this life are better than the favour of God yet his life saith it for more of his heart and care runs out upon these matters In short it unfits you not only for one duty but for all duties required of us God's Laws you know require respect to God your neighbour and to your selves Now he that is a slave to Mammon overcome by the love of Worldly things denies that which is due to God his trust his love his choice affection He denies what is necessary for his neighbour And he denies what is comfortable for himself He is unthankful to God unmerciful to his neighbour and cruel to himself 3. He slights the encouragements of Obedience which are the rewards of God as it weakens our future hopes and depresseth the heart from looking after Spiritual and Heavenly things They despise their birth-right for a mess of Pottage And when they are invited to the Wedding the choice things God hath provided for us in the Gospel they prefer their Farm Oxen Merchandize before it As it unfits us for the duty of our general so for our particular callings and relations The love of the world will make him altogether unfit for Magistracy Ministry the Master of a family or any such relation In Magistracy who are the men that are qualified for that office Exod. 18. 22. Such as fear God men of truth hating covetousness Let covetousness possess the heart a little and it will make a man act unworthily timorously with a base heart Nay for a piece of bread will that man transgress Take a Minister and what a poor meal-mouth'd Minister will he make if his heart be carried out with love to worldly things therefore it is the qualification of his person 1 Tim. 3. 3. Not greedy of filthy lucre Let a Minister be greedy of gain it makes him sordid low spirited flattering and dawbing to curry favour with men more intent upon his gain and profit than the saving of Souls So for his work 1 Pet. 5. 2. Feed the flock of God which is among you not for filthy lucre but of a ready mind What a low flat Ministry will that be that is inspired with no other aim and impulsion but the sense of his own profit If that be his great inducement to undertake that calling and his great encouragement in discharging the duty of that calling how will men strain themselves to please men especially great ones and writh themselves into all postures and shapes that they may sooth the humours and lusts of others he will curse where God hath blessed if he be such as Balaam who loved the wages of unrighteousness It is a powerful imperious lust saith God Will you pollute me for handfuls of barly and pieces of bread to slay the souls that should not die and to save the souls alive that should not live Then you shall have them declaiming against the good hardning the evil complying with the fashions of the world So in other callings if a man be called to be a Master of a family Prov. 15. 27. He that is greedy of gain troubleth his own house What a trouble and burden will this man be to his servants and all about him and how little will he glorifie God in that relation Nay in all other stations this will make him an oppressing Landlord a false Tradesman an ill neighbour And therefore it is the very pest and bane of humane Societies Thus you see how it unfits us for the service of God both in our general and particular calling The 3. Reason it hinders the receiving of good and those means of Reformation that should make us better It fills us with prejudice against whatever shall be spoken for God and for the concernments of another world Luk. 16. 14. And the Pharisees also who were covetous heard all these things and derided him Come with any strict and holy Doctrine that shall carry out men to the interest of another life and they will make a scoff at it If the Word stir us a little and make us anxious and thoughtful about our eternal condition the thorns which are the cares of this world choak the good seed Mat. 13. it stifles our conviction while it distracts our head with cares and puts us out of all thought about things to come If a man begins to do some outward thing it makes him soon weary of Religion and attendance upon the duties thereof Amos 8. 5. When will the Sabbath be gone that we may set forth wheat They think all lost that is bestowed upon God As Seneca said of the Iews they were a foolish people they lost the full seventh of their lives because of the Sabbath So they think all Sabbath-time lost Nay it distracts in duty Ezek. 33. 31. With their mouth they shew much love but their heart goeth after their covetousness It interlines our prayers and the world will still be creeping in and when we are offering incense to God we shall be mingling sulphur and brimstone of worldly thoughts with it our minds will be taken up with worldly projects and then it perverts the good we do as they followed Christ for the loaves Ioh. 6. It turneth Religion into Venale Artificium a trade to live by If they do good things
or the Infusion of Grace 2. For the renewing the vigour of the life of Grace the renewed Influence of God whereby this Grace is stirred up in our hearts First for Regeneration or the Infusion of Grace Ephes. 2. 1 2. When we were dead in Trespasses and Sins yet now hath he quickned us then we are quickned or made alive to God when we are new born when there is an habitual Principle of Grace put into our hearts Secondly Quickning is put for the renewed excitation of Grace when the life that we have received is carried on to some further increase and so 't is twofold either by way of Comfort in our Afflictions or enlivening in a way of Holiness 1. Comfort in afflictions and so 't is opposed to fainting which is occasioned by too deep a sense of present troubles and distrust of God and the supplies of his Grace when the affliction is heavy upon us we are like Birds dead in the nest and are so overcome that we have no Spirit nor Courage in the service of God Psal. 119. 50. This is my Comfort in affliction for thy word hath quickened me Then we are said to be quickened when he raiseth up our hearts above the trouble by refining our suffering Graces as Faith Hope and Patience Thus he is said to revive the Contrite one Isa. â—…7 15. To restore comfort to us and to refresh us with the Sense of his Love 2. There is a quickening in Duty which is opposed to deadness of Spirit which is apt to creep upon us that is occasioned by Negligence and sloathfulness in the business of the spiritual Life Now to quicken us God exciteth his grace in us An Instrument though never so well in tune soon grows out of Order A Key seldom turned rusts in the Lock so Graces that are not kept a work lose their Exercise and grow Luke-warm or else 't is occasioned by carnal Liberty or intermeddling with worldly things These bring a Brawn and deadness upon the Heart and the Soul is depressed by the cares of this World Luk. 21. 34. Now when you are under this Temper of soul desire the Lord to Quicken you by new influences of Grace 2. Let me shew the necessity of this quickening how needful ' t is 1. 'T is needful for without it our general standing is questionable whether we belong to God or no 1 Pet. 2. 5. Ye are living stones built up into a spiritual House t is not enough to be a stone in Christs building but we must be living Stones not only members of his body but living members I cannot say such a one hath no grace but when they have it not it renders their Condition very questionable a man may be living when he is not lively 2. Without it we cannot perform our Duties aright Religion to a dead heart is a very irkesome thing When we are dead-hearted we do our Duties as if we did them not in our general course of obedience we must go to God Psal. 119. 88. Quicken me after thy loving Kindness so shall I keep the Testimonies of thy Mouth Then we do good to good purpose indeed t is not enough for us to pray but we must pray with life and Vigour Psal. 80. 18. Quicken me and I will call upon thy Name so we should hear with Life not in a dull Careless Fashion Math. 13. 15. 3. All the Graces that are planted in us tend to beget quickening as Faith Hope and Love these are the Graces that set us a work and make us lively in the Exercise of the spiritual Life Faith that works by Love Gall. 5. 6. It sets the Soul a work by apprehending the sense of Gods love whereas otherwise t is but a dead Faith 1 Iam. 2. 16. Then for love what is the Influence of that it constrains the Soul it takes the soul along with it 2 Cor. 5. 14. and Rom. 12. 1. And then hope 't is called a lively Hope 1 Pet. 1. 3. all Grace is put into us to make us Lively not only the Grace of Sanctification but the Grace of Iustification is bestowed upon us for this end that we may be cheerful in Gods service Heb. 9. 14. How much more shall the blood of Christ purge our Consciences from dead works that we may serve the living God Sin and guilt make us dead and heavy hearted but now the blood of Christ is sprinkled upon the Conscience and the sentence of Death taken away then we are made cheerful to serve the living God Attributes are suited to the case in hand he is called the living God because he must be served in a living manner 4. All the Ordinances which God hath appointed are to get and increase this Liveliness in us Wherefore hath God appointed the Word Isa. 55. 3. Hear and your Souls shall live t is to promote the Life of Grace and that we may have new Incouragment to go on in the ways of God Moses when he received the Law is said to receive the lively Oracles of God Acts 7. 38. 10. So the doctrine of Christ they are all Spirit and Life and serve to beget Life in us As the redemption of the world by Christ the joys of Heaven the torments of Hell they are all quickening truths and propounded to us to keep us in Life and Vigour The Lords supper why was that appointed There we come to tast the flesh of Christ who was given for the Life of the world Iohn 6. That we might sensibly exercise our Faith upon Christ that we might be more sensible of our Obligations to him that we might be the more excited in the diligent pursuit of things to come Use 1. Is reproof David considereth the Dulness and Deadness of his Spirit which many do not but go on in a cold Tract of duties and never reguard the frame of their Hearts It is a good sign to observe our spiritual Temper and accordingly go to God Most observe their Bodies but very few their Souls If the body be ill at ease or out of Order they complain presently but love waxeth cold and their Zeal for God and delight in him is abated yet they never lay it to Heart Secondly To exhort us to get and keep this lively frame of heart 1. Get it Pray for it liveliness in obedience doth depend upon Gods Blessing unless he put life and keep life in our Souls all cometh to nothing Come to God upon the account of his Glory Psal. 143. 11. Quicken me O Lord for thy Name sake for thy Righteousness sake bring my Soul out of Trouble His tender Mercies Psal. 119. 156. Great are thy tender Mercies O Lord quicken me according to thy Iudgments Come to him upon the account of Christ Iohn 10. 10. I am come that they might have Life and that they might have it more abundantly And John 7. 38. He that believeth on me as the Scripture hath said out of his Belly shall flow Rivers
God failed not and surely he that hath been true hitherto will not fail at last 3. When the Word is performed in part it assureth us of the Performance of the whole 'T is an earnest given us of all the Rest 2 Cor. 1. 21. 22. For all the Promises of God in him are Yea and in him Amen A Christian hath a great many Promises and they are a performing daily God is Delivering Comforting Protecting him speaking peace to his Conscience but the greater Part are yet to be performed Present Experiences do assure us of what is to come Thus Stablish thy word that is make it good by the Event that I may learn to trust another time either for the same or other Promises or Accomplishment of thy whole Word Doct. That it is Matter of great Consequence to have the Word of God established to us or to be confirmed in a certain belief of his Promises David asketh it here as a very necessary thing Stablish thy word unto Servant give me Lord to look upon it as a stable and firm thing This will appear if you consider the Conveniency Necessity Utillity and the Profit of this Establishment First The Conveniency and Suitableness of it It is very convenient that we should build strongly upon a strong Foundation That sure truths should be entertained with a certain Faith and things taken as they are uttered There is Certitudo Objecti a certainty of the Object it self and Certitudo Subjecti The certainty of the Subject our being perswaded of the certainty of it the one warrants the other and both are necessary to our Comfort that is as the Word is certain in it self so it should be certain to us No matter how strong the Foundation be if the Building upon that Foundation be weak down it falleth The Word of God is stable in it self but if we are not perswaded it is so we are soon shaken with Temptations To stay a Ship from being tost upon the Rocks it is necessary the Anchor hold be good its self and be fastened upon somewhat that is firm therefore 6 Heb. 18. 19. 20. The Apostle speaks first of the Stability of the ground and then of the strength of the Anchor There 's a firm rocky Ground to build upon the Immutable Promises of God and a solid strong Anchor which is our Faith and Affiance As faith without the Promises is nothing but Groundless and Fruitless conceit so the Promises yield us no Comfort without faith The promises are Yea and Amen in Christ. 2 Cor. 1. 20. And then presently Now he which stablisheth us with you in Christ is God It is not sufficient that the Promises be Established but we mustbe Established upon them They are Yea and Amen in Christ but what 's that to us God may lose the glory of his Truth and we the comfort if we be not Established Second The Necessity of it will appear if we consider 1. How natural Unbelief is to us all and 2. How weak the Faith of most is 1. If we consider how natural Unbelief is to us it is a Sin we suck in with our Milk When our first Parents sinned against God his Word was not believed and thereupon the Sin was committed 3. Gen. 4. The Devil contradicted that which God delivered with his own mouth his Nay prevails above Gods Yea Ye shall not surely dye that was that which let in the first Sin And ever since it is very natural to us 3. Heb. 12. Take heed left there be an Evil heart of unbelief in you in departing from the living God Unbelief is the special part of the Hearts wickedness Partly because we have wronged God therefore are apt to suspect him for men are always jealous of those whom they have wronged and that they cannot mean well to them from whom they have received ill we have wronged God and therefore are suspicious of him and of his Good-will to sinners And partly because the truths of God lie cross to our Lusts and carnal Interest which maketh us so ready to pick Quarrels with him Ahab would not hear Micajah not because he prophecied False but Evil. Iohn 3. 20. They will not come to the Light lest their deeds should be reproved I say such strict Rules such close and quickening truths as God hath published in the Gospel men could wish they were not true that there were no Heaven nor Hell nor World to come and therefore because it lies so cross to our Lusts our wishes gain upon our understanding and blind us and we are not apt to believe these things Who will close with that which makes against him Men that are loath the Word of God should prove true are therefore slow of Heart to believe it 24. Luk. And Partly because ever since we were born we have been trained up to live by Sense and are affected only with the things we see hear and feel and therefore are little Skil'd in Faith which is the Evidence of things not seen 11. Heb. 11. which carrieth us to things above Sense to the concernments of another World In short then for these Reasons because it is natural to us to live by Sense to indulge our own Lusts and to suspect those whom we have wronged therefore Unbelief of God is so rife in the World 2. The necessity of Establishment in the Word of God will appear if we consider how weak the Faith of the most is There are few that entertain the Word as a sure and certain truth There are several degrees of Assent there is Conjecture Opinion Weakfaith and Faith that is stronger and that which comes up to an assurance of understanding as the Apostle calls it There is Conjecture or a lighter inclination of the mind to the Word of God as Possibly or Probably true a suspicious knowledge of things or bare guess at them when we go no higher than it may be so that all this is true which God hath spoken concerning Christ and Salvation There is beyond this Opinion when the mind is more inclin'd to think it true when we are so convinced of the truth of it that we are not able reasonably to Contradict it we think it true but there is still a fear of the contrary that it is not true which prevails over us and taints our Practice and weakens our Affections and withdraws them from things to come Then beyond this there is Faith or a firm and undoubted perswasion of the Truth of Gods Word which also hath it's Latitude There 's weak Faith which hath it's incident Doubts And there is beyond this receiving the Word in much Assurance as the experssion is 1 Thes. 5. 1. still we may increase higher in the degree of our assent for in this Life there is never so much but there may be more there is not so much Faith but there may be more There is something lacking to our Faith and it is not easie to grow up to the Riches of the
full assurance of understanding The best have but a fluctuating doubting knowledge of spiritual Truths Not a full assurance and Perswasion of them Therefore we need to ask Establishment Thirdly consider the Utility and Profit of it when once the Word is established to us we shall know how to Live and how to Dye and upon what terms to maintain Comfort and Holiness whereas otherwise men Live loosly and carelesly 4. Heb. 2. The Word Profited not not being mixed with Faith in them that heard it Until the word of God be owned as it is a divine and infallible Truth it hath no Efficacy upon us When it is received meerly by Conjecture as a Possible truth it works but weakly I but then it profits when we receive the word of God as the Word of God as a certain truth when the soul comes to determine surely these are truths in which I am deeply concerned upon which my eternal Life or Death doth depend without this God can have no service and we no Comfort but are at a great uncertainty of Spirit On the other side let me tell you that all our Coldness in Duty and all our Boldness in sinning it comes from unbelief 1. Our Coldness in Duty What 's the reason when God offereth such great things to us as the eternal enjoyment of himself Glory Comfort and Happiness as much as heart can wish that men are so dead hearted liveless and careless in the ways of God when our work is so good our ways so Excellent what 's the reason of all our Coldness and Carelesness in the Profession of Religion We have not a lively Sense of Eternity we do not bellive God upon his word if we did it would put Life into us Saith the Apostle 3 Phil. 14. This one thing I mind and I press towards the work Why For the prize of the high calling of God in Iesus Christ. When we mind our work seriously and above all other things not superficially and by the By when we can see the prize of our high calling as to run and hold the eye upon the mark then he presseth onward that he may not lose the garland So when we feel the rewards of Grace when we are perswaded of them this puts Spirit into us and encourageth us against all deadness and faintness I press on ward then with a great deal of vehemency and earnestly So 1 Cor. 15. 58. Be ye stedfast and unmoveable always abounding in the work of the Lord here is the description of a Godly man How shall we do to keep the heart in such an earnest frame By a sound Belief of the Promises for so it follows for as much as you know that your Labour shall not be in vain in the Lord If holiness doth not flourish there is a Worm at the Root Atheism and Unbelief lies at the heart and the want of such an assent to those great and glorious Promises which God hath made known to us in Christ. 2. Our boldness in sinning Why do men go on securely in ways of disobedience against God because they do not know whether the Word be true yea or no. If a man had Heaven and Hell in his Eye if he were soundly perswaded of these things certainly he would not venture the loss of Heaven for a trifle and would not upon such small temptations run the hazard of everlasting torments You cannot drive an ass the most stupid creature into the fire which is burning before his eyes So if these things were before our eyes we would not be so bold with God and so daring as we are Temptation to sin must needs prevail with us when we have not Faith for when the Temptation is strong and Faith weak where are we A man will yield to his base Lusts for there is present profit present pleasure and we have no undoubted certainty of the rewards of obedience and of the promises which are to be set against the Temptation But now when we consider we have so great and precious Promises this will make us cleanse our selves from all filthiness of flesh and Spirit we will not easily sin against God kick against the pricks and run upon danger laid before our eyes In vain is the snare laid in the sight of a Bird. Use 1. To reprove us for looking so little after the establishment of the Word There are many that content themselves with a loose profession of the name of Christ but are not established in a sound Belief of the Scriptures Ask them why they are of this and that Religion They have been taught so been brought up in it and so they might have been Mahometans upon the same account that they are Christians if they had been bred there where the name of Mahomet is of more request than the name of Christ. But then there are others that live by guess and carry on some natural Devotion but their Souls were never acquainted with the mystery of Grace never soundly established in it they have a conjecture There are others that can dispute for their Religion that see a reasonableness in the Christian Faith and why they should be of this Opinion rather than that I but their hearts were never subdued to God Hath the Spirit established Divine truths upon thy Soul and wrought these things upon thy heart hath it convinced thy Judgment awakned thy Conscience changed thy heart given thee any taste of Gods love in Christ drawn thee out of the World into near and sweet Communion with God truths are by him establisht to us and represented with evidence and power 1 Cor. 2. 4. Alas all else we can attain to is but cold and fruitless notion which will not warm the heart some cursory opinions that will not hold thy heart under the awe of God and guide thee in the paths of Holiness to eternal Life and therefore rest not in this that you have some knowledge concerning Christ and priviledges by him But are your hearts established have you a sence of these truths wrought in you by the Holy Ghost Use 2. It exhorteth us to use the means whereby the Word may be established 1. Chiefly observe Experiences how it is accomplished in the course of Gods Providence and inward feeling of thy own heart What answers of Prayer have you when you have been wrestling with God and putting his Promises in Suit at the Throne of Grace Every day God is fulfilling one Promise or another to train us up to look for more at his hands That we may trust him for our Inheritance and our final Blessing he first giveth us a proof of his Truth in lesser matters The more you observe the dealings of God with your own Souls and the fulfilling his Word to you the more will your heart be confirmed against Atheism and established in the belief of the Divine Authority of the Scripture It concerns us much to look to this that our hearts be firmly setled against Atheism especially when
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
humana doctrina sed magis floret It spread far and near the first Reformation what small beginnings it had 2. There are Judgments strange Providences by which God breaketh Opposition either changing the hearts of Men or else cutting them off in the mid-way when his Wrath is kindled but a little Psal. 2. 12. They dash against the Corner-stone God will shew himself mighty and powerful in promoting the word of Truth and will carry on the Kingdom of Christ over the backs of his Enemies Doct. IV. We should not give over dealing with God though he is pleased to desert us in some passages of our Tryals that he may not forsake us utterly Many of Gods choicest Servants have been tripping Psal. 73. 21. As for me my feet were almost gone my steps had well nigh slipped but they recover themselves again Peter fell for a time but afterwards groweth bold Once timerous Peter but Acts 4. 13. When they saw the boldness of Peter and John The Martyrs that were permitted for a while to deny the Truth yet were not permitted to deny it utterly they bewailed their faults and suffered the more couragiously 1. It is fit the Creatures should know themselves therefore God will humble us and in part leave us to our own fears but not wholly leave us destitute of Grace as the Nurse seemeth to let the Child fall that he may clasp the more strongly about her 2. It is fit the World should know that a zealous defence of the Truth comes not from natural Stubbornness and Pertinacy but from Divine Assistance therefore God sheweth what the Flesh would do how it would shrink in the confession of the Truth if it were permitted to prevail 3. It is fit we should see the necessity of continual dependence after Grace received we have not always the same presence of mind so as to plead for God but only as he is pleased to influence us our case doth change and alter ebb and flow as it pleaseth God Use. Not to be severe against those that fail out of infirmity nor to cast them off for God doth not pity them rather than censure them let us help them out of the Mire unhumbled hearts that are puft up with Pride and Confidence in their own strength when out of the Temptation may judge it a task of no great difficulty to carry it with courage and will readily condemn others of Cowardise and Back-sliding who ride not out the Storm with as much Courage and Chearfulness and Resolution as they conceive themselves would do Iob 4. 5 6 7. Now it is come upon thee and thou faintest it toucheth thee and thou art troubled is not this thy fear thy confidence and the uprightness of thy ways thy Hope but an humble heart acquainted with sufferings will not judge so he is sensible of weakness and how hard it is for Flesh and Blood to deny it self and to prefer a good Conscience before safety and worldly increase how ready it is to faint under a continued Cross how crafty to find out evasions to beguile it self into a way of sin that they pity the poor tempted man In the Primitive times Novatus and his followers denyed those that had fallen to be received into the Communion of the Church though upon Repentance Doct. V. They will not be utterly overcome in their Tryals that hope in Gods Iudgments Why 1. Because this hope will teach us to wait upon the Lord untill he shew us better things Psal. 62. 1. My Soul wait thou upon the Lord for my Expectation is from him they can tarry a little while and so are not carried away with the violence of the present Temptation It is an inclination to present things that undoeth us Demas hath forsaken us and loved this present World Now when we can wait for future things the soul is stayed and kept from Apostacy We read of the patience of Hope 1 Thes. 1. 3. And the Apostle saith Rom. 8. 15. If weâ—…o hope for that we see not then do we with Patience wait for it he that believeth a better condition is not dejected with present evils 2. It fortifieth the Soul against present difficulties so as they do not unsettle but quicken us it hath an Apprehension that the good is hard to be obtained therefore it gathereth all the force and strength of the Soul to resist it For the Nature of Hope See the Sermon on the 114 Verse Well then Hope in Gods Judgments Consider who hath made the Promises is it not God whose word cannot fail of its effect Rom. 4. 20 21. He staggered not at the Promise of God 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 And then consider how he standeth affected to us doth not he love us And also in what Relation he is obliged to us as a Father And then consider what doth the Promise say And how it maketh for his Glory to accomplish it what plentiful means he hath in store to bring to pass what he hath spoken And What a Potent and Wise Intercessor we have to Plead our Cause at the right hand of the Father and to mind him still of whatever concerns our comfort SERMON L. PSALM CXIX Verse 44. So shall I keep thy Law continually For ever and ever FIrst David Prays for Deliverance Verse 41. Let thy Salvation come c. Next he prays if he might not have Deliverance yet a little Liberty to own God in the time of his trouble Take not the word of Truth utterly out of my mouth and with what Argument doth he enforce it In the Close of the former verse he had Pleaded I have hoped in thy Iudgments Now he pleads his stedfast purpose to serve God conceived in the form of a Vow So shall I keep thy Law c. They that hope in Gods Promises must have a tender regard to his Precepts First he saith I hope in thy Iudgments then I shall keep thy Law The tender regard of Gods Precepts how what to talk of them only No. As in the former Verse he speaks of the word of Truth in his mouth so here he speaks of keeping and observing the Law in his Practice to shew we should not own God in word only but in deed also He spoke of Profession there and now we are to fill up our Profession with answerable Practice So shall I keep thy Law continually for ever and ever The Text contains a Promise of Obedience 1. The matter Promised I shall keep thy Law 2. The manner and constancy of that Obedience continually for ever and ever Mark the Promise of Obedience is brought in by way of Argument So shall I keep so that is this will encourage me this will enable me 1. The granting of his requests would give him encouragement when God answers our hope and expectation Gratitude should excite and quicken us to give him all
they were created Corruption is an imperious Master it will not suffer us to hear good things to be there where good things are spoken to accompany them that are good it hath them in so strait a custody they hate the means of their recovery They have many Masters Quot habet Dominos qui unum habere non vult Tit. 3. 3. For we our selves were sometimes foolish disobedient serving divers lusts and pleasures And Iames 4. 1. Whence come wars and fightings among you come they not hence even of your lusts that war in your members One Lust draweth one way another another way Covetousness Voluptuousness Ambition Uncleanness as when two Seas meet We have little reason to envy them for their free Life pity them rather How do their bruitish Affections hurry them What pains Aches in the Body wounds in the Conscience how many secret gripes and scourges No such Subjection no Slave so subject to the Will of his Lord as a Man to his Lusts and sinful Desires will speak think nothing but what Sin commands It is a besotting Slavery wicked Men remain in this Bondage with a kind of pleasure Gally-slaves would sain be free wish for Liberty Israel was in bondage in Egypt but they groaned under it The cry of the children of Israel is come up to me Here Men loath to come out of their Slavery and are enemies to those that would help them out Their Work is hard and oppressive loss of Name Health Estate They tire their Spirits rack their Brains and after all their drudging are cast into Hell Use 2. Do we walk at liberty 1. There was a time when we served Sin but being converted we change Masters Rom. 6. 18. Being made free from sin ye became the servants of righteousness If there be such a change it will discover it self 1. You will do as little Service for Sin as formerly for Righteousness Rom. 6. 20. When ye were the servants of sin ye were free from righteousness Righteousness had no share in your time thoughts cares you made no conscience of doing good took no care of it so now you do as little for Sin 2. Positively do as much for Grace as formerly for Sin ver 19. As you yielded your members servants unto uncleanness and to iniquity unto iniquity so now yield your members servants unto righteousness unto holiness as watchful as earnest as industrious to perfect Holiness as formerly to commit Sin It is but equal He that hath been Servant unto an hard and cruel Master is thereby fitted to be diligent and faithful in the service of a loving gentle and bountiful Master You can judge what a Tyrant Sin was shall not Grace have as much power over you now and will you not do as much for God as for your Lusts 2. What do you complain of as the Task and Yoke the strictness of the Law or the reliques of Corruption Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the law of God neither indeed can it be compared with 1 Iohn 5. 3. This is the love of God that we keep his commandments and his commandments are not grievous What is a Bondage Sin or Duty Is the Commandment grievous or in-dwelling Sin The Apostle was complaining but of what the Purity of the Law No but the power of in-dwelling Corruption the Body of Death Rom. 7. 24. Oh wretched man that I am who shall deliver me from this body of death Which do your hearts rise against 3. What Freedom Luke 1. 74 75. That you being delivered out of the hands of your enemies might serve him without fear in holiness and righteousness before him all the days of your lives If you are enslaved to any one Lust you cannot walk at large Are your Gives and Fetters knocked off Have you that free Spirit Psal. 51. 11 12. Cast me not away from thy presence take not thy holy spirit from me restore unto me the joy of thy salvation and uphold me by thy free spirit SERMON LII PSAL. CXIX 46. I will speak of thy Testimonies also before Kings and will not be ashamed THE Man of God had prayed ver 43. That God would not take the word of truth utterly out of his mouth that is deny him the Liberty or the Grace the Opportunity or the Heart to make an open Profession of his Faith and Respect to God and his Ways This Suit he backeth with sundry Arguments 1. From his Hope ver 23. For I have hoped in thy judgments He had placed all his confidence in them and therefore would openly profess what Rule he lived by and what Expectations he had from God 2. His Resolution to persist in this course whatever befel him ver 44. So shall I keep thy law continually for ever and ever it would engage him to constancy to the end of his Life 3. From the alacrity and readiness of his Obedience as well as the constancy ver 45. And I will walk at liberty for I seek thy precepts Then we have true liberty 4. That no worldly Splendor or Terror should take him off from making this Confession if God would give him liberty and opportunity Two things hinder a free Confession of God's Truth Carnal Fear and Carnal Shame Both are obviated by the Resolution of the Man of God he would neither be afraid nor ashamed to recommend the ways of God to the greatest Princes of the World 1. The Terror of Kings or Men in Power may be supposed to be an hinderance to the free Confession of God's Truth therefore he saith I will speak of thy testimonies also before Kings 2. Carnal Shame may breed a lothness to own God's despised ways therefore he addeth I will not be ashamed David would neither be afraid nor ashamed if called thereto to make this open Confession to own God and his Truth 1. His Resolution against Fear deserveth a little opening I will speak of thy testimonies also before Kings The words may be looked upon as a Direction for them who are called to speak before Kings 〈◊〉 Men may be supposed to be called 1. Either by the Duty of their Office to speak to them in a way of Instruction Or 2. As convented before them in a Judiciary way to give an account of their Faith 1. In the first sense those who are called to instruct Kings ought with the greatest confidence to recommend the ways of God to them as that which will enhaunse their Crowns and Dignity and make it more glorious and comfortable to them and their Subjects than any thing else And so David's Resolution sheweth what Faithfulness becometh them who live in the Courts of Princes It concerneth Princes to be instructed Psal. 2. 10. Be wise now therefore ye Kings be instructed ye Iudges of the earth Few speak plainly and sincerely to them as Nathan to David 2 Sam. 12. 7. Thou art the man and God to David 2 Sam. 24. 13. Shall seven years
Fear is stirring before Shame as a Man sick of a loathsom painful Disease is more and first affected with the Pain than with the Nastiness and Filthiness and Putrefaction that accompanieth the Disease so here in Religion as the case is hopeful when ashamed of Sin so dangerous when ashamed of a strict holy course A Man may be willing to do that which he dares not do for Fear but Shame extinguisheth the willingness it self In short To be afraid respects our Interest to be ashamed respects the Cause the Gospel it self Secondly I shall speak of them distinctly and so 1. Shew why we should not be afraid to own the Testimonies and Ways of God before any sort of People in the World 1. Because Holy Boldness in Confession is an especial Gift of God David asketh it here Take not the word of truth utterly out of my mouth and promiseth That if God would give him this Gift the Splendor of Worldly Greatness should not dazzle his Eyes and he would behave himself as one armed against all terrors of Men or gotten above the Hopes and Fears of the present World And indeed it argueth some good degree of profiting in the Word of God when it is so with us Fearlesness of Men in God's Cause is an excellent Grace which God hath promised to his choice Servants To Christ Isa. 50. 7. For the Lord God will help me therefore shall I not be confounded Therefore have I set my face like a flint and I know that I shall not be ashamed I shall not be confounded for God is at my right hand To Ieremiah whom God set up as a brazen wall against all oppositions Jer. 1. 18. and to Ezekiel chap. 3. 8. Behold I have made thy face strong against their faces and thy forehead strong against their foreheads So to the Disciples Mat. 10. 19 20. They shall bring you before rulers and governours but take no thought how or what ye shall speak for it shall be given you in the same hour what ye shall speak None have the gift of Boldness but those to whom God gives it If left to our selves we shall faulter as Peter did at the Damsels Question but God will assist the resolved Heart by his Spirit and assist him in that very hour when the Tryal cometh and then we need not be afraid before whomsoever we come we need not be anxious The Servants of God beg this Gift Acts 4. 29. Grant unto thy servants that with all boldness we may speak thy word when the World rageth against them 2. Though it be an especial Gift of God yet the Duty is contained in our first Dedication and Resignation of our selves to Christ when we professed our selves to be dead to every worldly Interest and promised to own him and his Ways whatever it cost us Luke 14. 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life also he cannot be my disciple Ver. 33. So likewise whosoever he be of you that forsaketh not all he hath he cannot be my disciple Therefore this should not be retracted but verified in our whole course for that sheweth this Dedication was found Heb. 3. 6. Whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end Ver. 14. For we are made partakers of Christ if we hold the beginning of our confidence steadfast unto the end And therefore we should be ready to render a reason of the hope which is in us to every one that asketh us with meekness and fear 1 Pet. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Account of our Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ready to confess Christ in Persecutions and Dangers it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 21. 13. I am ready not onely to be bound but to die at Ierusalem for the Name of the Lord Iesus the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation of the gospel of peace Ephes. 6. 15. A prepared resolved Heart to encounter all difficulties for the Gospels sake so satisfied with the Truth and Hopes thereof 3. This Duty is confirmed in us by many Christian Graces as Faith Love to God Fear of God a deep sense of the World to come We are afraid to own God and his Ways because we have not such an high opinion of God as we should have but too great a love to our selves therefore Faith Fear and Love is necessary to confirm and strengthen this Resolution in us and also the lively Hope of Blessedness to come 1. Faith informeth us of the Truth Goodness Power and Excellency of God the worth of his Favour and the terror of his Wrath that the Displeasure of God is much worse than the Frowns of Men When we think of an higher Lord why should we be afraid of a Man that shall die and the Son of Man that is as Grass If a Great Man stand by we are not afraid of an Underling If the King of Kings be with us whom should we fear Heb. 11. 27. By faith Moses feared not the wrath of the king meaning Pharaoh Why For he endured as seeing him who is invisible An Heathen could say Regum timendorum in proprios greges reges in ipsos Imperium est Iovis A Believer should much more oppose God's Heavenly Majesty to their Earthly Dignity Their Power is great and to be reverenced next to God but God's is greater We serve a King whose power is everlasting and whose kingdom is to all generations 2. Love to God is necessary to confirm and strengthen this Resolution in us for that overcometh all Terrours Rom. 8. 37. Nay in all these things we are more than conquerours through him that loved us And Cant. 8. 6 7. Love is strong as death jealousie is cruel as the grave the coals thereof are coals of fire which hath a most vehement flame Many waters cannot quench love neither can the floods drown it if a man would give all the substance of his house for love it would utterly be contemned There is an unconquerable force in Love it is a Fire cannot be quenched When Christ hath us by the Heart it is much more than when he hath us by the Head They that make a Religion of their Opinions and have a Faith that never went deeper than their Brains and Fancies are soon discouraged but when Christ dwelleth in the heart by faith Ephes. 3. 17. there he resideth as in his strong Citadel and Castle A Christian because he loveth Christ will own him and his Ways and Truth though they be never so much despised in the World A superficial bare Assent to the Gospel may let Christ go but a faith working by love will not 3. The Fear of God or a deep awe and reverence of him when we are more afraid to offend God than to suffer from Man The Apostle when he biddeth us to be
of our Interest in Eternal Life They differ in Effects Peace is an Approbation for the present Joy in the holy Ghost a pledge and beginning of that endless Joy we shall have hereafter 2 Cor. 1. 22. Who hath also sealed us and given the earnest of the spirit in our hearts And Rom. 8. 23. We our selves also who have the first-fruits of the spirit even we our selves groan within our selves waiting for the adoption to wit the redemption of our body Both together shew that there is no such solid Comfort as in the obedience of God's Commandments certainly more than in all the Pleasures of Sin yea more than in all the Enjoyments of the World whoever have proved them both will find it so Many have proved the Pleasures of Sin but never yet found what comfort is in mourning for Sin Many have proved the Comforts of the World but never yet proved what is the Joy of a good Conscience and the sweet Pleasure of a godly Conversation 2. There is a particular Experience when born out in the Confession of Truth in the time of tryal A Man that out of love to God's Commands hath endured Troubles and Tryals and hath overcome Temptations will see more cause to love these Commandments and to encrease his Obedience to them than ever before in ordinary Temptations Psal. 19. 11. Moreover by them is thy servant warned and in keeping of them there is a great reward When they see that Divine Truth is like to bear out it self and Man that doth confess it in such cases they feel the excellency of God's Truth and the Power of God sustaining them that confess it therefore embrace heartily the Lord's Commands and take pleasure in his Ways The Lord appealeth to this Experience Micah 2. 7. Do not my words do good to him that walketh uprightly Have not you found the Fruit answerable Therefore the Children of God value and esteem and look upon them as the greatest Means of their Safety and Comfort 6. Because of their love to God they have a value for every thing which cometh from God and leadeth to him Common Mercies point to their Author and their main end is to draw our Affections to him and enable us in his Service but these are apt to be a snare and are used as an Occasion to the Flesh But here is a greater Impression of God on his Word and Laws their use is more eminent to direct us to God therefore are valued above ordinary Comforts Iob 23. 12. I have not gone back from the commandment of his lips I have esteemed the words of his mouth more than my necessary food They are his Commandments therefore dear to us who hath obliged us so much in Christ whose Love they believe and have felt The Word is wholly appointed to maintain the Life of Grace in us Use 1. Is to shew us how to bring our hearts to the obedience of God's Commands 1. Love them if we would keep them Nothing is hard to Love An Esteem will quicken us to the Obedience of them 2. Delight in them for then all goeth on easily Delight sweetneth every thing though in themselves toilsom or tedious as Fowling Hunting Fishing Delight never mindeth Difficulties The reason why the Commands are grievous is want of Love and Delight Use 2. Sheweth of what kind our Obedience must be free and unconstrained when we are not forced to our Duty but do willingly delight in it and the Law that prescribeth it and do bewail our daily failings Many doe some external Works of Obedience but not with an inward delight but out of custom or compulsion God never hath our Heart till he hath our Delight till we willingly abstain from what may displease him and chearfully practise what he requireth of us when it is grateful to obey and all Pleasures to this are nothing worth SERMON LIV. PSAL. CXIX 48. My hands also will I lift up to thy commandments which I have loved and I will meditate in thy statutes IN the Morning we opened one Profession of David's Respect to the Word of God now follows another He would employ all his Faculties about the Commandments of God which is his last Argument His Mind for here is Meditation promised his Heart for here is Love asserted his Tongue for that is his original Request which occasioned all these Professions and here his Hands his Life My hands also will I lift up c. Observe 1. The Ground or Cause of his Respect to the Commandments of God in that Clause Which I have loved 2. A double Effect I will lift up my hands to thy commandments and I will meditate in thy statutes 1. Lifting up the Palms or Hands is a Phrase of various use 1. For Praying Psal. 28. 2. Hear the voice of my supplications when I cry unto thee when I lift up my hands towards thy holy oracle Lam. 2. 19. Lift up thy hands towards him for the life of thy young children c. Hab. 3. 10. The deep uttered his voice and lift up his hands on high Thence the Apostle 1 Tim. 2. 8. I will therefore that men pray every where lifting up holy hands without wrath and doubting 2. For Blessing others Aaron lift up his hands towards the people and blessed them Or for Praising or Blessing God Psal. 134. 2. Lift up your hands in the sanctuary and bless the Lord. So Psal. 63. 4. Thus will I bless thee while I live I will lift up my hands in thy name 3. For Swearing or Vowing Gen. 22. 14. I have lift up my hand to the most high God that is sworn So Rev. 10. 5. The Angel lift up his hand and swore So of God Psal. 106. 26. Therefore he lifted up his hand against them to overthrow them in the wilderness that is swore they should not enter into his rest 4. For setting about any Action especially of weight Gen. 41. 22. Without thee shall no man lift up his hand that is attempt or do any thing So Psal. 10. 12. Arise O Lord lift up thine hand forget not the poor that is Set to thine active hand for their assistance So Heb. 12. 12. Lift up the hands that hang down and the feeble knees that is Set actively and vigorously about the Christian Task To this Rank may be also referred what is said Mat. 6. 3. Let not thy left hand know what thy right hand doth The Hand is the Instrument of Action Now all these Sences might be applied to the present Place 1. Praying for God's Grace to perform them 2. Blessing God as we do for our daily food giving thanks for them 3. Vowing or promising under an Oath a constant Obedience to them But the Commandments are not the proper Object to which the Acts of Praying Blessing Swearing are directed but God It is not I will lift up my hand to God but thy commandments We ought indeed to bless God and praise God for the Blessings we receive by his
Goodness and they are made to be remembred as it after followeth there he is ready to doe the like Works when his Church standeth in need thereof Now they must be sought out for there is more hid Treasure and Excellency in them then doth at first appear he that would reape the Use and Benefit of them should take Pleasure to search out matter of Praise for God and Trust for himself Of all other study this is the most worthy Exercise and Employment of Godly men to study and find out the Works of God in all their purposes and designs there is more pleasure in such Meditations then in all other the most sensual Divertisements 3. The End is to be strengthened and confirmed in the way of our Duty in Dependance upon God and Adherence to him or that Faith may be strengthened in a day of Affliction and our Hearts incouraged in cleaving to the Ways of God 1. Dependance upon God which implyeth a committing our selves to his Power a submitting our selves to his Will and a waiting his leisure all these are in Trust and all these are encouraged by remembring his Judgments of old 1. Committing our selves to his Power is Trust and Dependance Our God is able to deliver us from the fiery Furnace Dan. 3. 17. Rom. 4. 21. Being fully perswaded that what he had promised he was able also to perform Now this is abundantly seen in his Judgments of old Isai. 51. 9. Awake awake put on strength O arm of the Lord awake as in the ancient days in the generations of old Art not thou he which hath cut Rahab and wounded the Dragon which hast dried the Sea and the waters of the great deep If God will but take to himself his great Power and bestir himself as in ancient days what should a Believer fear 2. Submitting our selves to God's Will is a great Act of Dependance submitting before the Event Now how may a Believer acquiesce in God's Providence and injoy a quiet Repose of Heart he knoweth not what God will doe with him but this he knoweth he hath to doe with a good God who is not wont to forsake those that depend upon him he hath Wisedom and Goodness enough to deliver us or to make our Troubles profitable to us Now his Judgments of old do much help to breed this composedness of Mind 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 know any thing of God's wont and have learned from others or experimented themselves or by searching into the Records of Time have found with what Wisedom and Power Justice and Mercy God governeth the World will be firmly grounded in their Trust and Reliance on thee without applying themselves to any of the sinfull aides or policies of the World for succour or troubling themselves about success for God never forsook any Godly man in his Distress that by Prayer and Faith made his humble and constant Applications to him 3. If you take in the third thing tarrying or waiting God's leisure for he that believeth will not make haste Isai. 26. 16. God will tarry to try his People to observe his Enemies till their Sins are full and tarry to bring about his Providences in the best time 1 Pet. 5. 6. Humble your selves therefore under the mighty hand of God that he may exalt you i. e. deliver you in due time It may be he will not at all afford temporal Deliverance but will refer it to the time when he will judge the world in Righteousness Acts 17. 31. Now what will relieve the Soul ingage it to waite his Judgments of old at the long-run the good Cause hath prevailed the suppressed Truth hath got up the buried Christ hath risen again and after labours and patience the Fruit sown hath been reaped therefore in due time he will look upon our Afflictions in the Sanctuary we understand the end of things The beginnings are troublesome but the end is Peace 2. Adherence to God this followeth necessarily from the former for Dependance begets Observance Till a Man trusts God he can never be true to him for the evil heart of unbelief will draw us from the living God Heb. 3. 12. but if we can depend upon him Temptations have lost their force The great Cause of all Defection is the desire of some present sensible Benefit and we cannot tarry God's leisure nor wait for his help in the way of our Duty Now if God's People of old have trusted and were never confounded it is a great engagement in the way of his Judgments to wait for him without miscarrying A Case of Conscience may be propounded How could David be comforted by God's Judgments for it seemeth a barbarous thing to delight in the destruction of any it is said Prov. 17. 5. He that is glad of calamities shall not be unpunished Answ. 1. It must be remembred that Judgment implies both parts of God's Righteous Dispensation the Deliverance of the Godly and the Punishment of the Wicked Now in the first sense there is no ground of scruple for it is said Psal. 94. 15. Iudgment shall return to Righteousness the sufferings of good men shall be turned into the greatest advantages as the context sheweth that God will not cast off his People but Judgment shall return unto Righteousness 2. Judgment as it signifieth Punishment of the Wicked may yet be a Comfort not as it importeth the Calamity of any but either 1. When the Wicked is punished the snare and allurement to Sin is taken away which is the Hope of Impunity for by their Punishments we see it is dangerous to sin against God Isai. 26. 9. When thy Iudgments are abroad in the Earth the Inhabitants of the world will learn Righteousness the Snare is removed from many a Soul 2. Their Derision and Mockage of Godliness ceaseth they do no longer vex and pierce the Souls of the Godly saying Aha aha Psal. 40. 15. It is as a wound to their heart when they say where is your God Psal. 42. 10. 3. The Impediments and Hindrances of worshipping and serving God are taken away when the Nettles are rooted up the Corn hath the more room to grow 4. Opportunity of molesting God's Servants is taken away and afflicting the Church by their Oppressions and so way is made for the enlarging of Christ's Kingdome 5. As God's Justice is manifested Prov. 11. 10. When it goeth well with the Righteous the City rejoyceth but when the Wicked perish there is shouting Psal. 52. 6. The Righteous also shall see and fear and shall laugh at him Loe this is the man that made not God his portion Rev. 18. 20. Rejoyce over Babylon ye holy Apostles and Prophets for God hath avenged you on her when the Word of God is fulfilled surely then we may rejoyce that his Justice and Truth are cleared SERMON LIX PSAL. CXIX 53. Horrour hath taken hold of me because
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
the same Spirit As some Philosophers say there is an Anima Mundi which holdeth all the parts of it together so there is a spirit of Communion which uniteth all the Members of Christ's mystical Body and inclineth them one to another 3. Gratitude to Christ maketh us to prize all that belong to him and to own them and to be Companions with them in all conditions 1 Iohn 3. 16 17 18. Hereby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the Brethren But whoso hath this worlds good and seeth his Brother have need and shutteth up his bowels of Compassion from him how dwelleth the love of God in him My little Children let us not love in word neither in tongue but in deed and in truth 1 John 4. 11. Beloved if God so loved us we ought also to love one another God loved us greatly sent his own Son to die for us now how shall we express our thankfulness but by a dear and tender love to those who are Christ's As David when Ionathan was dead inquired Is there none of Ionathan's Posterity to whom I may shew kindness for Ionathan's sake at length he found lame Mephibosheth So is there none upon Earth to whom we may shew kindness for Christ's sake who is now in Heaven yes there are the Saints Now these should be dear and precious to us and we should be Companions with them in all Conditions 4. Because of the Profit and Utility redounding A true Friend is valuâ—…e though in secular matters much more a spiritual Friend Prov. 27. 17. As Iron sharpeneth Iron so doth a man the countenance of his Friend When a man is dull his Friend puts an edge upon him he is a mighty support and stay to us Prov. 17. 17. A Friend loveth at all times and a Brother is born for adversity Prov. 27. 9. The perfume of an Ointment rejoyceth the Soul so doth the sweetness of a man's Friend by hearty Counsel and in some cases he telleth us a Friend is better than a Brother Now if an ordinary true Friend be so valuable what is a Christian Friend An holy heavenly faithfull Friend is one of the greatest Treasures upon Earth therefore we should seek out such and associate with them Use. Let us see then whom we make our Companions let us avoid evil Company lest we be defiled by them and frequent good Company that we may be mutually comforted and quickened I am a Companion of them that fear thee Interpreters suppose it was spoken in opposition to the Bands of the Wicked mentioned verse 61. if they unite so should we this then is our business the rejecting of evil Company and the choice of good Companions To enforce this take these Considerations 1. Friendship is necessary because man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sociable Creature Man was not made to live alone but in company with others and for mutual society and fellowship and they that fly all Company and live to and by themselves are counted inhumane Eccles. 4. 9 10 11 12. there the benefit of society is set forth Two are better than one For if they fall the one will lift up his fellow but woe to him that is alone when he falleth he hath not another to lift him up again If two lie together they have heat but how can one be warm alone and if one prevaile against him two shall withstand him Thus far Solomon The Egyptians in their Hieroglyphicks expressed the unprofitableness of a solitary Man by a single Milstone which alone grindeth no Meal but with his fellow is very serviceable for that purpose The Lord appointed Mankind to live in society that they might be mutually helpfull to one another he never made them to live in Desarts as wild Beasts love to goe alone but the tame in Flocks and Herds The Lord hath given variety of gifts to the sons of Men to all some but to none all that one might stand in need of another and make use of one another and the subordination of one gift to another is the great Instrument of upholding the World Man is weak and needeth Society for every man is insufficient to himself and wants the help of others and man is inclined by the bent of his Nature we have a certain desire to dwell together and live in society 2. Though Man affects Society yet in our company we may use choice and the good must converse with the good for these Reasons 1. Because like will sort with like Friendship is very much founded in sutableness and maintained by it idem velle nolle est amicitia the godly will have special love to the godly and they that fear God will be a Companion of those that fear him they are more dear and precious to them than others as a wicked man easily smelleth out a fit Companion Psalm 50. 18. When thou sawest a thief then thou consentedst with him and hast been partaker with Adulterers Like will to like and therefore the godly should be dear and precious to one another Every man's Company wherein he delighteth sheweth what manner of man he is himself The Fowls of Heaven flock together according to their several kinds Ye shall not see Doves flocking with the Ravens nor divers kinds intermixed Every man is known by his Company They that delight in Drinking love swilling and drunken Companions in Gaming love such as make no conscience of their time in Hunting love such as are addicted to such Exercises in Armes love men of a souldierly and military spirit they that delight in Books love Scholars and persons of a Philosophical breeding That which every man is taken withall he loveth to doe it with his Friend so certainly they that love and fear God delight in those that love him and fear him and their Company is a refreshing to one another 2. If they be not like intimacy and converse will make them like every man is wrought upon by his Company We imitate those whom we love and with whom we often converse Prov. 13. 20. He that walketh with wise men shall be wise but a companion of fools shall be destroyed As a man that walketh in the Sunshine is tanned insensibly and as Moses's Face shined by conversing with God ere we are aware we adopt their manners and customs and get a Tincture from them So Prov. 22. 24 25. Make no friendship with an angry man and with a furious man thou shalt not goe Lest thou learn his ways and get a snare to thy Soul A man would think that of all Sins Wrath and Anger should not be propagated by Company the motions and furies of it are so uncomly to a beholder yet secretly a liking of the person breedeth a liking of his ways and a man getteth such a frame of spirit as those have whom he hath chosen for his Companions This should be the more regarded by us because
art mindfull of him and the son of man that thou visitest him The lowest Heaven affordeth us Breath Winds Rain the middle or second Heaven affordeth us Heat Light Influence and the third Heaven an eternal Habitation if we serve God In Earth all the things daily in our view speak to God's praise if we had the leisure to hear them these Creatures and Works of his that are daily in our view represent him as a mercifull God This is the Lesson which is most legible in them whether we sit at home in our Houses or go abroad and consider Land or Water Go to the animate Creatures the Beasts of the Field Psalm 36. 6. Thou preservest Man and Beast Job 12. 7 8. But ask now the Beasts and they shall teach thee and the Fowls of the Aire shall declare unto thee Or speak to the Earth and it shall teach thee and the Fishes of the Sea shall declare unto thee Who knoweth not in all these that the hand of the Lord hath wrought this His Providence reacheth to an innumerable multitude of Creatures giving them Life and Motion and sustaining them and relieving their Necessities and doth largely bestow his Blessing upon them according to their Nature and Condition And this Goodness of God shineth forth in all his Creatures not onely what he doth to them themselves but in what he doth about them for Man's sake they were defiled with Man's Sin and therefore he might in justice have abolished them or made them useless to Man or Instruments of his Grief but they are continued for our Comfort that we might live in a well-furnished World Now come to Man himself good bad wicked godly His Sun shineth his Rain falleth on the evil and good just and unjust Matth. 5. 44. great Mercy is still continued to the fallen Creature even to the impenitent Acts 14. 17. Nevertheless he left not himself without witness in that be did good and gave us rain from Heaven and fruitfull seasons filling our hearts with food and gladness What was God's Witness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth good much patience is used mens Lives continued while they sin and means vouchsafed for their reclaiming Food Raiment Friends Habitations Health Ease Liberty afforded to them and all to shew that we have to doe with a most mercisull God who is willing to be reconciled to the sinning Creature Go to the godly and what is all their Experience but a constant course of Mercy David's admiration declares it Psalm 139. 17. How precious are thy thoughts to me O Lord how great is the sum of them if I should count them they are more in number than the sand He was in a maze when he thought of the various dispensations of God's Providence there was no getting out The Lord filleth up his Servants lives with great and various Mercies even in their Warfare and Pilgrimage here in this World abundance of unvaluable Mercies that if we do but consider what we do receive we must needs be confirmed in this Truth by our own Senses Every thing is a mercy to a Vessel of Mercy 2. Wherein God expresseth his Mercy to them in Creation and Providence 1. In creating them it was great Mercy that being infinitely perfect in himself from all Eternity and so not needing any thing he took the Creatures out of nothing which therefore could merit nothing and communicated his Goodness to them for thy pleasure they are and were created Revel 4. 11. 2. In preserving and continuing them so long as he seeth good the Heavens continue according to his Ordinance the Beasts and Fowls and Fishes continue according to his pleasure all the living Creatures need many things for their daily sustentation which their Creatour abundantly supplyeth to them and therefore the whole Earth is full of his Mercy One Creature the Scripture taketh notice of Luke 12. 24. Consider the Ravens for God feedeth them And Again Iob 37. 41. He feedeth the young Ravens when they cry and wander for lack of meat And Psalm 147. 9. He giveth to the Beast his food and to the young Ravens which cry Why is the Raven made such an instance of Providence above other Fowls or other living Creatures some say it is Animal sibi rapacissimum others other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 casts its young out of the Nest assoon as they are able to fly and put to hard shifts for themselves all this sheweth his Mercy how ready he is to supply the miserable V. Prop. His Goodness to all the Creatures should confirm his People in hoping for saving Grace or spiritual good things Why all the business will be to shew you the force of this Argument and that it is a prop to Faith 1. We may reason from the less to the greater our Lord hath taught us so for food and cloathing Matth. 6. 28 29 30. And why take ye thought for raiment Consider the Lilies of the field how they grow they toile not neither do they spin And yet I say unto you that even Solomon in all his glory was not arayed like one of these Wherefore if God so cloath the grass of the field which to day is and to morrow is cast into the oven shall he not much more cloath you O ye of little faith From Fowls and Lilies they have no arts of tilling spinning are not of such account with God as Mankind as his People So for Protection Matth. 10. 29 30 31. Are not two Sparrows sold for a farthing and one of them shall not fall to the ground without your Father But the very hairs of your head are all numbred Fear ye not therefore ye are of more value than many Sparrows The Reasoning is good if he hath Mercy for Kites he hath also for Children who are not onely in a higher rank of Creatures but in a renewed Estate and reconciled to him by Christ become his Friends and Children whom he tendereth as the apple of his Eye much more when they come for spiritual Benefits pleasing to the Lord 1 Kings 3. 9 10. Give therefore thy servant an understanding heart to judge thy people that I may discern between good and bad for who is able to judge this thy so great a people And the speech pleased the Lord that Solomon had asked this thing Now all these amount to a strong probability if not a certainty It is a mistake to think that Faith onely goeth upon Certainties no sometimes it is mightily encouraged by Probabilities These must not be left out for if I want any spiritual Blessing is it not a great incouragement to remember God's mercifull Nature shining forth in all his Works if kind to his Creatures will he not be kind to me if he causeth his Sun to shine upon the Wicked will he not lift up the light of his Countenance upon my Soul if his Rain fall upon their Fields will he not let the Dew of his Grace fall upon my barren Heart Though
the Creature is sanctified and the heart kept humble 1 Tim. 4. 4 5. Every creature of God is good and nothing to be refused if it be received with Thanksgiving for it is sanctified by the word of God and Prayer an Acknowledgment from whom it cometh 2. It suppresseth murmuring and that fretting quarrelling impatient and distrustfull humour which often sheweth it self against God even sometimes in our Prayers and Supplications Nothing conduceth more to quiet our Hearts in a Dependance upon God for the future and to allay our distrusts discontents and unquiet thoughts than a holy Exercise of Thanksgiving Phil. 4. 6. Be carefull for nothing but in every thing by Prayer and Supplication with Thanksgiving let your requests be made known to God Bless him for favours already received and you will leave the burden of your Care upon him for the future God is where he was at first and what he hath done he can do still The Use is To press us to the serious and frequent discharge of this Duty it is a Duty very necessary very profitable and very delightfull but usually we are backward are not as carefull to render thanks for the injoyment of Blessings as we are earnest and importunate in the want of them It cometh to pass partly by the greediness of our Desires as a Dog that swalloweth up every bit that is cast to him and still looketh for more Vidisti aliquando canem saith Seneca missa à Domino frusta panis aut carnis aperto ore captantem quicquid excipit protinus integrum devorat semper ad spem futuri hiat This is an Emblem of us we swallow whatever the bounty of God throws forth without thanks and still we look for more as if all the former Mercies were nothing therefore are warm in Petitions but cold raw and unfrequent in Gratulations Partly when we have Mercies we know not their value by the enjoyment as much as by the want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Basil. A thing too near the Eye cannot be seen it darkeneth us with its splendour God must set things at a distance to make us value them Therefore we are more prone to complain than to give thanks Partly from Self-love when our turn is served we neglect God as the Raven returned to Noah no more when there was floating Carrion for it to feed upon Gen. 8. 7. Wants try us more than Blessings Hos. 5. ult In their Affliction they will seek me early Our Interest swayeth us more than our Duty Partly from a dark legal Spirit which will not own Grace when it is near us when Christians look altogether in the glass of the Law to exclude the comfort of the Gospel and to keep themselves under the rack of perplexing Fears To remedy this 1. Let us acknowledge God in all that we do enjoy Hos. 2. 8. She did not consider that I gave her Corn and Oyle and Flax. We are unthankfull to God and Man but more to God Comforts that come from an invisible hand we look upon them as things that fall out of course and so do not praise the giver therefore let us awaken our hearts to the remembrance of God Whosoever be the next hand it is by his Providence and there is reason he should be praised and owned It is not he that brings the Present but he that sendeth it that deserveth our thanks Beasts will own their Benefactour Isa. 1. 3. The Ox knoweth his Owner and the Ass his Masters Crib And if God be our Benefactour he must be owned and loved If a Man give us but a small Summe or a parcel of Land how do we court him or observe him less reason why God should look upon us who is so high A small Remembrance from a great Prince no way obliged no way needeth me to whom I can be no way profitable is much valued and will I not acknowledge God in his gifts When you were in distress you acknowledged he alone could send you help and had high thoughts of the Mercy then what promises did you make The Mercy is the same now that it was then therefore you should have the same apprehensions of it 2. Let us not give thanks by the heap but distinctly acknowledge God's Mercies in all cases Particulars are most affective let us come to an account for God and recollect the passages of our Lives what he hath done for Body and Soul Psalm 139. 17. How precious also are thy thoughts unto me O God how great is the sum of them What he hath done for us before time in time and provided for us when time shall be no more The beginning of his treaty with us the progress of his Work the many failings we were guilty of his Patience in bearing with us his Goodness in hearing of us his giving forgiving keeping us from dangers in dangers and deliverances out of dangers What supplies and supports we have had what visits of love warnings awakenings of heart 3. Let us trace the Benefits we enjoy to the Fountain of them the Love of God then we will say Psalm 138. 2. I will praise thy Name for thy loving kindness and truth This is not onely to drink of the Stream but of the Fountain there the Water is sweetest When we see all this coming from the special Love of God to our Souls Otherwise God may give in Anger Hos. 13. 11. I gave them a King in mine anger as he gave the Israelites meat for their lusts Isa. 38. 17. Thou hast loved me from the grave this commendeth all Experiences maketh us love God again 4. Compare your selves with others your betters who would be glad of your leavings their Nature Disposition Endowments better than yours yet receive less from God He hath not dealt so with any Nation Whence is all this to me Iohn 14. 22. Lord how is it that thou wilt manifest thy self to us and not unto the world Many would be glad of our Reliques 5. Consider your Unworthiness Gen. 32. 10. I am not worthy of the least of all the mercies and of all the truth which thou hast shewed unto thy servant 2 Sam. 7. 18. Who am I O Lord and what is my house that thou hast brought me hitherto Pride is the cause of discontent Where all is received freely there is no cause of discontent much of giving thanks if we have any thing When we look to desert we may wonder more at what we have than what we want If afflicted destitute kept low and bare it is a wonder we are not in Hell All this is spoken because men are not thankfull We are eager till we have Blessings but when we have them then barren in Praises unfruitfull in Obedience like little Children forward to beg Favours but careless to acknowledge what they have received 3. Doct. That in our thankfull acknowledgments we should take notice of God's Truth as well as his Benignity and Goodness David owned the
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
spiritual Protection under the Affliction though the Affliction was not removed It is good c. In the words there is 1. An Assertion It is good for me that I have been afflicted 2. The Reason that I might learn thy Statutes Or Here is a general Truth explained by a particular Instance In the general he saith it is good and then what good he got by it Doctr. That affliction all things considered is rather good than evil The Assertion is a Paradox to vulgar Sense and the Ears of the common sort of Men. How few are there in the World that will grant that it is good to be afflicted Yea the Children of God can scarcely subscribe to the truth of it till the Affliction be over While they are under it they feel the Smart but do not presently discern the Benefit but in the review they find God hath ordered it with much Wisdome and Faithfulness and in the issue they say as David doth It is good for me that I have been afflicted Carnal Sense is not easily perswaded but the New Nature prevaileth at length and then they readily subscribe to the truth of it The word is clear in this Point Iob 5. 17. Behold happy is the man whom the Lord correcteth The first word Behold summoneth our Attention and Observation What 's the matter As those that ran before Ioseph cryed Abeck bow the Knee Gen. 41. 43. to shew some eminent person was at hand so this Behold calleth for Reverence and Admiration there is some strange Truth to ensue and follow Happiness in the lowest Notion it includeth a freedome from Misery and yet the Scripture pronounces the man happy whom the Lord correcteth There have been among the Heathens many Opinions about Happiness 288 Austin reckoneth up but none ever placed it in Correction in Sickness Disgrace Exile Captivity loss of Friends much less in God's Correction who is our supreme Judge to whom we ultimately appeal when others wrong us And yet the corrected man and the man corrected by the Lord is happy though not with a consummate Happiness he hath not the Happiness of his Country but he hath the Happiness of the Way The man is kept by the Way that he may come to his Country His Afflictions take nothing from him but his Sin Therefore his solid Happiness remaineth not infringed rather the more secured So Psalm 49. 12. Blessed is the man whom thou chastenest O Lord and teachest out of thy Law To be chastened of God for what we have done amiss and by that means to be reduced to the sense and practice of our Duty is one of the greatest Blessings on this side Heaven that can light upon us 'T is an evidence of God's tender care over us and that he will not lose us and suffer us to perish with the unbelieving and sinfull World The Truth lyeth clearly in the Scripture but to reconcile it with our prejudices 1. I shall shew by what measure we are to determine Good and Evil. 2. Prove that Affliction is good First For the Measure 1. This Good is not to be determined by our Fancies and Conceits but by the Wisdome of God For God knoweth better what is good for us than we do for our selves and foreseeth all things by one infinite act of Understanding but we judge according to present appearance therefore all is to be left to God's disposal and his divine Choices are to be preferred before our foolish Fancies and what he sendeth and permitteth to fall out is fitter for us than any thing else Could we once assuredly be perswaded of this a Christian would be compleatly fortified and fitted not only for a patient but a cheerfull entertainment of all that is or shall come upon him Besides he is a God of Bowels and loveth us dearly better than we do our selves and therefore we should be satisfied with his dispensations whatever they are whether according to or against our will The Shepherd must chuse the pastures for the Sheep whether lean or fat bare or full grown the Child is not to be governed by his own Fancy but the Fathers Discretion nor the sick man by his own appetite but the Physicians skill 'T is expedient sometimes that God should make his People sad and displease them for their advantage Iohn 16. 6 7. Because I have said these things unto you sorrow hath filled your heart nevertheless I tell you the Truth it is expedient for you that I go away We are too much addicted to our own conceits Christ's dealing is expedient and usefull when yet 't is very unsatisfactory to us he is to be Judge of what is good for us his going or tarrying not we our selves who are short sighted and distempered with passions whose requests many times are but Ravings and ask of God we know not what as the two Brethren Matth. 20. 22. and seek our bane as a blessing as children would play with a knife that would cut and wound them pray our selves into a mischief and a snare It were the greatest misery if God should carve out our condition according to our own fancy and desires Peter said Matth. 17. 4. Master it is good for us to be here He was well pleased to be upon Mount Tabor but little thought what service God had to do for him elswhere how much poor Souls needed him and the other Apostles help We would always be in the Mount with God enjoy our comforts to the full even to surfeit but God knows that is not good for us His pleasure should satisfie us though we do not see the reason of it So Ier. 24. 5. God speaketh of the basket of good Figs whereby were represented the best of the People whom I have sent into the land of the Chaldeans for their good What can there be seemingly more contrary to their good than an hard and an afflicted lot out of their own Countrey yet God that foresaw all things knew 't was for their Good worse evils would befall the place where they had been So to be kept under to have no service for the present no hopes to rise again for the future and to be loaden with all manner of prejudices and reproaches this is for Good We think not so but God knoweth it is so most for his Glory and our Benefit So the selling of Ioseph into Egypt Gen. 50. 20. God meant it to Good alas what Good to have the poor Young man sold as a Slave to be cast into Prison for his Chastity and Continency and exposed to all manner of difficulties but alas many had perished if he had not been sent thither So God taketh away many beloved Comforts from us he meaneth it for Good We think 't is all against us no 't is for us So Psalm 34. 10. They that seek the Lord shall not want any Good thing Many times they want food and raiment want liberty at least in some degree they may want many things
Life 1 Pet. 1. 23. He hath begotten us not by corruptible but incorruptible Seed c. Iames 1. 18. He hath begotten us by the word of Truth 2 Pet. 1. 4. To us are given great and precious Promises that we might be made partakers of the divine Nature John 17. 17. Sanctify them through thy Truth thy Word is Truth All this is said of the Word 't is the means to sanctify us the immortal Seed the beginning of the New life the divine Nature to make us live after a God-like manner therefore 't is better than thousands of gold and silver A Child of God findeth a greater Treasure in one Chapter of the Bible than worldly Men in all their Lands and Honours and large Revenues A poor Christian meeteth with more true Gain in a Sermon than others can in their Trades while they live God begetteth him at first by the Word of Truth and giveth him there the supply of the Spirit therefore be swift to hear much in reading and meditation day and night Oh there is the true Treasure the Pearl of price there their Souls become acquainted with God 2. It directeth us and keepeth us from being carried away with every deceit of Sin Psalm 119. 105. Thy word is a light unto my path and a lamp unto my feet Here are Directions for all Cases here is a general Direction 't is a light to our path and sheweth us what to doe in particular Actions 't is a lamp to our feet So 133 verse Order my steps in thy word and let no iniquity have dominion over me 'T is the Word prevents the reign of any one Sin To have a sure Rule to walk by in the midst of so many Snares and Temptations is a greater favour than to injoy the greatest affluence of worldly Felicity 3. It supporteth us in all our Afflictions and Extremities All the Wealth in the World composed and put together cannot yield us that true Contentment and Satisfaction which the Word of God doth to the obedient Soul Wealth cannot allay a grieved Mind nor appease a wounded Conscience The Word directeth us where we may find rest for our Souls Ier. 6. 16 Goe ask for the good old way and you shall find rest for your Souls We lose our selves in a maze of Uncertainties till we come to the Word of God Mat. 11. 28. Come unto me all you that are weary and heavy laden and you shall find rest for your Souls here is ease for the great wound and maim of Nature The great maim of Nature is Sin now where shall we have a Plaister for this Sore but onely in the Word of God So for particular Afflictions Rom. 15. 4. That ye through the patience and comfort of the Scriptures might have hope Comfort is the strengthening of the Mind or the fortifying the Mind when 't is vexed and weakened with doubts fears and sorrows I had fainted in my Affliction unless thy word had quickened me Psalm 119. 50. The Comforts of the World appear and vanish in a moment cannot firmly stay and revive the Heart every blast of Temptation scattereth them Philosophy and natural Reason cannot give us true ground of Comfort that was it they aimed at how to fortify the Soul and keep it quiet notwithstanding Troubles in the Flesh but as they never understood the true ground of Misery which is Sin so neither the true ground of Comfort which is Christ. That which Man offereth cannot come with such power and authority upon the Conscience as that which God offereth and bare Reason cannot have such an efficacy as divine Testimony and the Law of God's Mouth This Moonlight rotteth before it ripeneth Fruits but the Word acquainteth us with Christ who is the Foundation of Comfort with the Spirit who is the efficient cause of Comfort with the promise of Heaven which is the true matter of Comfort with Faith the great Instrument to receive it 3. Let us look to the Duration there is a vanity and uncertainty in all these outward things they soon take the wing and leave us in sorrow If they continue with us till death then they have done all their work Wealth may bring you to the Grave but it can stead you no farther then Wealth is gone but Horrour doth continue Luke 16. 24. Son in thy life time thou enjoyedst thy good things these good things are onely commensurate with Life Sometimes they do not last so long but when we must leave the World and lanch out to those unknown Regions Iob 27. 8. how miserable shall we be Worldly Comforts will fail us when we have most need of them as Ionah's Gourd when the Sun scorched him So in the hour of Death what will Bags of Gold doe then but now on the other side Wisdome is better than Gold and Silver because with her are durable Riches and Righteousness Prov. 8. 18 19. therefore my fruit is better than gold yea than fine gold and my revenue than choise silver If a man would labour for any thing labour for that which is Eternal Iohn 6. 27. No Treasure can be compared to eternal Life and this the Word assureth us of II. Let us now come to examine why the Children of God value it so 1. Because they are enlightned by the Spirit when others have their Eyes dazzled with an external splendour and their Judgment is corrupted by their Senses 'T is not Ignorance undoes the World so much as want of spiritual Prudence spiritual and heavenly Things can onely be seen in the light of the Spirit without which we can neither discern the truth or worth of them in order to choice 1 Cor. 2. 14. The natural man receiveth not the things of the Spirit and therefore till we have this illuminating and sanctifying Light of the Spirit we shall not make a good Choise for our selves Eph. 1. 17 18. The Apostle prayeth That the Lord would give you the spirit of Wisdome and Revelation The eyes of your Understanding being inlightened that ye may know what is the hope of his Calling and the riches of the glory of his Inheritance in the Saints That saving Knowledge of divine Mysteries which causeth us to prefer and choose them above other things comes from the spirit of Wisdome and Revelation otherwise in seeing we see not There is a perfect contradiction many times between speculative and practical Knowledge the common Wisdome and Knowledge of divine Mysteries is a Gift that cometh from the Spirit much more this spiritual discerning 2. They are affected with their true Necessities Our real Necessities are the Necessities of the Soul bodily wants are more urging and pressing upon us but these are more dangerous therefore Gold and Silver which supplieth our bodily Necessities is not so welcome to them as the Law of God's Mouth which provideth a remedy for their Soul defects How to be justified how sanctified is more than what shall we eat and drink and wherewith shall we be cloathed
usually Soul-necessities are overlooked We regard them not or conceit we are well already Rev. 3. 17. Thou thoughtest thou wast rich and increased with goods and hadst need of nothing and then we have no relish for the offered Remedy The Word of God is the offered Remedy to repair our collapsed State The Gospel is not onely true but worthy to be imbrac'd 1 Tim. 1. 15. but who will imbrace it but the sensible Sinner for 't is offered as a Remedy to the Sick and Deliverance to the Captive 't is not enough to see the Excellency of things but we must see our Necessity of them There are two hinderances that prejudice our Salvation Either the Necessity and Excellency of the Gospel is not considered or the Truth and Reality of it is not believed 3. They measure all things with respect not to this World but the World to come 'T is an high point of Religion to doe all things and regard all things for eternal Ends 2 Cor. 4. 18. Looking not to things seen that are temporal but to the things which are not seen which are eternal Making this our scope and doing all to this end Gold and Silver are the most valuable things in the World what cannot Gold and Silver buy in this World but there is another World and Believers look to things unseen Within a while it will not be a pin to choose whether we have injoyed much or little of this World 's good things but much will lie upon this whether we have obeyed God and glorified God and accepted of Christ. The use of Gold and Silver ceaseth in the World to come these things are not currant in Canaan nor accounted of in our heavenly Country therefore Money should be a vile thing instead of Grace we can carry away none of these things with us when we die Eccles. 5. 15. And surely that which hath no power to free us from Death to comfort us in Death or goe with us into another World after Death is no Happiness or solid Tranquillity 4. They have had trial and experience of the Word what a Comfort and Support it hath been to them 1 Pet. 2. 2 3. As new-born babes desire the sincere milk of the word that ye may grow thereby If so be ye have tasted that the Lord is gracious There is an Appetite followeth the New nature and makes us desire spiritual Food Phil. 1. 9 10. And this I pray that ye may abound in all knowledge and in all Iudgment That we may approve the things that are excellent When the Spirit giveth us a tast of the goodness of those things offered in the Word of God a tast of divine Truth in our Souls when we find these Comforts verified in us then we come to approve the things that are Excellent above all other things Psalm 119. 11. Thy word have I hid in my heart that I might not sin against thee We never know the worth of the Word till we come to make trial of it by Practice and Experience The pleasure of the Word we find in practice and the comfort and support of it in deep Afflictions 't is not so with the World try it and loath it 't is more in fancy than fruition because the Imperfections which formerly lay hid are discovered but the more intimately acquainted with the Word of God the more we prize it we see there is more to be gained there than in all the World besides Use 1. Is to reprove and disprove those that prefer Gold and Silver before the Word of God this is done by four sorts 1. This is grossly done by those that revolt from the profession of the Truth for the World's sake 2 Tim. 4. 10. Demas hath forsaken us and embrac'd the present world that betray the cause of Religion as Iudas sold his Master for thirty pieces of Silver or by those who will transgress for a small hire the Devil needeth not offer great things to them when they will accept of less with thanks for two pence or three pence gain will profane the Sabbath or wrong their Neighbour Is the Law of God's Mouth dearer to them than Gold and Silver surely no they may flatter themselves with love to the Word but when they can violate it for a Trifle for a pair of Shoos 't is a sign that a little gain gotten by iniquity of Traffick is sweeter to them than all the Comforts of the Promise 2. 'T is done by them that will not forsake any thing for the Word's sake but when they are put upon an apparant Trial here is Gold and Silver and there the Law of God's Mouth what will you doe obey God or comply with your Interests you shew your Love by leaving the one rather than the other as Moses counted the reproach of Christ better treasure than the riches of Egypt Heb. 11. 26. Christ's worst is better than the World 's best The Thessalonians shewed their Love when they received the Word in much Affliction but when you decline Duty and are loth to hazzard your Interests 't is evident what you prefer To some this may be a daily Temptation If I should be conscionable in my Calling I should be poor keep touch and honesty in all things it would turn to my loss How many are discouraged from the Ways of God and discharging a good Conscience by Inconveniency 3. This is also in part done by them who turn back upon the Word and Ordinances of God for gains sake and fix their residence there where they can neither enjoy God nor his People nor the Comfort of his Ordinances as Merchants who remove for Traffick and settle their abode there where the true Religion is not professed it may be suppressed with extremity of rigour especially when they send Youth thither and Novices and Persons not grounded in the Faith This is like turning a Child loose among a company of contagious Persons or setting an empty Pitcher to crack before the fire Commerce and Traffick with Infidels or Persons of a false Religion is lawfull but to make our constant Residence where there is no Liberty for reading and hearing the Word of God no Liberty of Worship and Ordinances cannot be excused from Sin You make Religion to stoop to Gain I will not urge so high and heroical an Instance as Moses Heb. 11. 25. Choosing rather to suffer afflictions with the people of God than injoy the pleasures of sin for a season but of a Iew since the time of their Degeneration I have once and again read of one Rabbi Ioseph who being allured with the hope and call to a place of great gain to teach Hebrew where there was no Synagogue is said to have brought forth this Scripture for his Answer and Excuse The Law of thy Mouth is better to me than thousands of gold and silver let us Christians remember it and consider the pertinency of it 4. 'T is more refinedly done by them who by earthly
things are drawn off from the pursuit of heavenly and are night and day cumbred with much serving and never take time to refresh their Souls with the pleasure of the Word like Martha cumbred about many things while Mary sate at Iesus's Feet and heard his Word Luke 10. Felix domus saith Bernard ubi Martha queritur de Maria 'T is a happy House where Martha complaineth of Mary but alas in most places 't is otherwise Religion is incroached upon all remembrance of God and meditation of his Word is justled out of doors by the Cares of the World Use 2. Is to press us to make this Profession seriously heartily 1. When we have Wealth this Profession should be made to draw off the Heart from it to better things When our Store is increased our Hearts are apt to be inchanted with the love of these things Psalm 62. 10. If riches increase set not your hearts upon them Our Hearts are very apt to be set upon the World but we must remember this is not the true Treasure there are other manner of Riches that we should look after to be rich towards God lest I be a carnal Fool Luke 12. 21. Complacency in a worldly Portion is a sure sign of a worldly Heart more than greedy Desire 2. When we want Wealth we should make this Profession to induce us to Contentment The good Disciples had the Spirit to Iudas as the bad one he gave the Purse if you have spiritual Wisdome and Knowledge you have that which is most excellent Iames 2. 5. God hath chosen the poor of the world to be rich in Faith 3. When we lose Wealth for Righteousness sake we have that which is better The Knowledge of a hated Truth is better than to shine with the Oppressour Prov. 3. 31 32. Exvy not the Oppressour nor choose any of his ways For the Froward is an abomination to the Lord but his secret is with the Righteous You have your Losses exchanged for a greater Good Use 3. Is of Trial. Let us examine our selves and see what esteem and account we have of the Word of God If any say that we are all ready to profess that we esteem the Word of God more than all Riches Then let us bring it off from Words to Deeds Do you prefer Obedience before Gain do you seek after spiritual Wisdome more than Gain Prov. 4. 7. Wisdome is the principal thing therefore get Wisdome and with all thy getting get Understanding Is this your main business to be wise to Salvation How many afflict and torment themselves to get Silver and God but how few to understand and imbrace God's Law how little doth this esteem of the Word controle contrary Desires and Affections SERMON LXXXI PSAL. CXIX 73. Thine hands have made me and fashioned me give me understanding that I may learn thy Commandments IN these words we have two things 1. The Man of God's Argument Thy hands have made me and fashioned me 2. His Request give me understanding to keep thy Commandments 1. For his Argument he pleadeth as God's Creature Man is God's immediate Workmanship both as to his Body and his Soul Some apply the words Thy hands have made me to the Creation of the Soul and the other words and fashioned me to the Creation of the Body but we need not be so accurate both imply that he was wholly the work of God's hand a meer Creature of his framing and a Creature exactly made so made that he was also fashioned fearfully and wonderfully made Psalm 139. 14. The Structure of Man's Body darts a reverence and awe of God into the Consciences of Beholders and he saith in the 15 Verse I was curiously wrought the Vulgar reads it acupictus painted as with a Needle Man's Body is a curious piece of Imbroidery that is to be seen in the Bones Veins and Arteries that spread and run throughout the Body which Consideration increaseth the Argument not onely as he was God's Work but framed with a great deale of Artifice 2. Here is his Request give me understanding that I may learn thy Commandments In which he beggeth Grace that the Faculty might be well disposed give me understanding and rightly exercised that I may learn thy Commandments that he might both know and keep his Commandments Surely he meaneth a saving Knowledge and therefore when the work of Grace is expressed by Knowledge a Theoretical and Notional Knowledge is not understood but that which is Practical and Operative such a Knowledge as doth work such a Change both in the inward and outward Man as that Mind Heart and Practice do express a Conformity to God's Law As Ier. 24. 7. I will give them a heart to know me that I am the Lord and they shall be my People and I will be their God for they shall return to me with their whole heart That is all the Blessings of the Covenant he expresseth by giving them an heart to know him they shall so know me as to acknowledg me for their God and carry themselves accordingly in dutifull Obedience to me I will regard them as their God and they shall regard me as my People So when 't is said Col. 3. 10. That the new man is renewed in knowledge after the Image of him that created him 't is meant of a saving Knowledge or acknowledgment of God such as doth produce a perfect Conformity to his Law in both the Tables 't is such a Knowledge as is set out in Righteousness these are parallel Expressions Eph. 4. 24. Well then this new Nature David prayeth for give me understanding not as though he were altogether a stranger to it but as seeking farther degrees of it such a spiritual understanding of the Will of God as might bring him into a more perfect and intire submission thereunto I am thy Creature let me be thy New Creature give me a Faculty so clearly renewed that I may know and keep thy Commandments Doctr. That as we are Creatures we are some way incouraged to ask of God the Grace of the New Creature I shall draw forth the sense of the Text and the Doctrine in these Propositions 1. That Man was made by God or is God's immediate Workmanship we have the first notice of it Gen. 1. 26. Let us make man after our own image and likeness God put more respect upon him than upon the rest of the work of his hands his Creation is expressed in other terms than were used before He said Let there be light and it was light let there be dry land c. but here God speaketh as if he had called a Consultation about it Let us make man not as if there were more difficulty or as if creating Power were at a nonplus but to shew what special notice he taketh of us and to point out the Excellency which he did stamp upon Man in his Creation beyond the rest of the Creatures There was no Creature but had some Impress of God upon
together and find their own perswasions of the love power mercy and wisdome of God backed with the experience and testimony of others 't is a mutual strength and support to us and therefore the Apostle saith Rom. 1. 12. That I may be comforted together with you by the mutual faith of you and me When we converse with them that can speak not by hearsay onely but experience of the power of the blood of Christ in purifying their Consciences and his Spirit to sanctifie their hearts 't is a mighty prop 2 Cor. 1. 4. And that we may comfort others with the comforts wherewith we are comforted of God Report of a report is a cold thing not valued but a report of what we witness and experience our selves comes warmly upon our hearts Nay many times it may fall out that people of less knowledge but more feeling experience may abundantly confim the more knowing and excite them to a greater mindfulness of God and heavenly things But alas the meetings of carnal Persons what is it to this It may be they will fill your ears with stories of Hawking and Hunting the best Wine and delicious meats of Honours and Purchases in the World all which tend but to increase the gust of the flesh and the carnal favour which is banefull to us or else with idle stories the clatter of vanity which are impertinent to our great end or else about the World thriving in the World nothing about those high and excellent and necessary things of the grace of God in Christ and the truth of the promises and the glory of the world to come Psal. 37. 30 31. The mouth of the righteous speaketh wisdom and his tongue talketh of judgment the Law of God is in his heart none of his steps shall slide and the mouth of the righteous is as choice silver they have a sense of better things but alas from others you hear nothing but unsavory vanity which is as different from the discourse of the Children of God as the melody of a Bird from the grunting of a Hog or Swine SERMON LXXXIII PSAL. CXIX 75. I know O Lord that thy Iudgments are right and that in faithfulness thou hast afflicted me WE have need all to prepare for afflictions for we are to take up our Cross daily now to help you to a right Carriage under them these words well considered will be of some use to you they are the confession of an humble Soul abundantly satisfied with Gods dispensations In them observe 1. A general truth or point of Doctrine concerning the equity of Gods Judgments thy Iudgments O Lord are right 2. A particular application or accommodation of this truth to Davids case and person in faithfulness thou hast afflicted me 3. His sure and firm perswasion of both I know Let us explain these branches and parts of the Text as they are laid forth 1. The generall truth the Lords Judgments are right In which proposition there is the Subject and the Predicate The Subject or things spoken are the Lords Judgments The word is often put in this Psalm and elsewhere for Gods Statutes or precepts or righteous Laws and in this sense some take it here and make out the sense thus Lord I know that thy Iudgments viz. thy Precepts are holy just and good and this perswasion is not lessened in me though thou hast sharply afflicted me I have as great a value and esteem for thy Word as ever But rather by the Lords Judgments are meant the passages of his Providence as the latter clause sheweth those judiciall dispensations whereby he doth punish the wicked or correct his Children And let it not seem strange that the troubles and afflictions of the Godly should be called Judgments for though there be no vindictive wrath in them yet they are called so upon a double reason partly because they are acts of Gods holy Justice correcting and humbling his people for sin according to the Sentence of his word thus it is said 1 Pet. 4. 17. That Iudgment shall begin at the house of God where the Trials and Troubles of the Godly are plainly called Judgments And partly because the Lord judiciously measureth and directeth them as the state of his Children requireth and their strength will bear so 't is said Ier. 10. 24. Correct me but in Iudgment The first Notion implyeth Gods Justice the second his Wisdome And mark 't is said distinctly in the Text thy Iudgments O Lord his enemies might unjustly persecute him but thy Iudgments so far as the Lord hath a hand in it all was just and right this is the Subject or thing spoken of Secondly Here is the predicate or what is said of it are right the Heb. Tsedec the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are righteousness it self thy dispensations are wholly made up of perfect Justice how smart soever they be they are right as to the Cause right as to the measure right as to the end The first of these respects concerneth Gods Justice the two other his Wisdome First right as to the Cause they never exceed the value of their Impulsive Iob 34. 23. He will not lay upon man more than is right that he should enter into judgment with him God never afflicteth his People above their desert nor gives any just occasion to commence a Sute against his Providence Secondly right as to the Measure not above the strength of the Patient In his own Peoples Afflictions it is so Isa. 27. 8. In measure when it shouteth forth thou wilt debate it he stayeth his rough wind in the day of the east wind God dealeth with his own with much moderation meting out their Sufferings in due proportion So Ier. 30. 11. I will correct thee in measure Thirdly right as to their end and use God knoweth how to strike in the right Vein and to suit his Providence to the purpose for which it is appointed the kind of the Affliction is to be considered as well as the Measure the Lord chuseth that Rod which is most likely to doe his work Paul had a Thorn in the Flesh that he might not be exalted above measure 2 Cor. 12. 7. he was a man inured to dangers and troubles from without these were familiar to him therefore he could the better bear them but God would humble him by some pain in the Flesh which should sit near and close 2. The particular Accommodation of it to David in faithfulness thou hast afflicted me Pray mark in the general Case he observeth Justice in his own faithfulness The Book called Midrash Tillim referreth these words to David's flight from Absalom when he went to Mount Olivet weeping 't was an ill time then with David he had no security then for his Life being driven from his house and home He went up Mount Olivet going and weeping 2 Sam. 15. 30. then when so great and â—…sore trouble was upon him then he saith I know that in faithfulness thou hast afflicted me Mark
fulfilled on earth but decreed in Heaven fixed and setled there by God's unalterable Purpose and Will 2. That in Heaven there is an Emblem of it 'T is usual in Scripture to set forth the stability and constancy of God's Word by this similitude as Psal. 89. 2. Mercy shall be built up for ever thy faithfulness hast thou established in the very heavens So when 't is compared with the Covenant of day and night Jer. 33. 20 21. Thus saith the Lord if you can break my Covenant of the day and my Covenant of the night that there should not be day and night in their seasons Then may also my Covenant be broken with David my servant So Ier. 31. 35 36 37. This sense I incline to because in the next Verse 't is compared with the stability of the earth Well then his Word is setled in Heaven partly because the Heavens stand fast by the same Word by which they were first made Gen. 1. 3 6. And God said Let there be light and there was light Let there be a firmament in the midst of the waters and divide the waters from the waters and it was so So Midrash Tillim And partly because the Being and Order of Heaven sheweth the setledness of God's Word as the Heavens were created and setled in a course which they constantly observe in their motions and this duration and equability in the motion is so exact that men can foresee Eclipses long before they happen therefore the Psaâ—…st saith Psal. 114 19. The Sun knoweth his going down that is keepeth so to the just Poâ—…ts of his Compass as if he were an intelligent Agent and knew the exact time when to set and rise Now when we lift up our eyes to Heaven and see how punctually and exactly the Order is observed which is once setled by God's Will even from the beginning of the world to this day no remarkable change hath been observed the heavenly bodies keep their tenour and course and by their constant motions distribute their light and influence to the world and this from their first Creation and all because he hath said It shall be so in the strength of his Word they abide This continuance of the Heavens sheweth the permanency of his Word DOCT. That God's Word is of an Eternal Truth and Immutable Constancy By his Word is principally meant the Gospel Covenant It is said by the Prophet Isaiah Chap. 40. ver 8. The grass withereth and the flower fadeth but the word of our God shall stand for ever And the Apostle Peter quoting and improving the same place saith The word of God is the Gospel preached unto you 1 Pet. 1. 24 25. And more especially the promise of eternal life for that is opposite to the fading glory of the present life and is the eternal effect of the Word of God abiding in our hearts when all other things fade and decay this blessed estate offered in and conveyed by the Gospel will not fail us 1. I shall give you the Reasons 2. The Emblem and Representation 3. The Profit and Usefulness of this Meditation 1. The Reasons In every Promise that it be certain and firm three things are required First That it may be made seriously and heartily with a purpose to perform it Secondly That he that hath promised continue in his purpose without change of mind Thirdly That it be in the power of him that promiseth to perform what he hath so promised Now of all these things there can be no doubt 1. Certainly God meaneth as he speaketh when he promiseth to give eternal life to those that believe and obey the Gospel There is no question but he is so minded when he hath written a Book to assure the world of it for what need God to courâ—… the Creature with an imaginary happiness or to tell them of a glorious Estate which he never meant to bestow upon them Yea why should Amen the faithful Witness come from Heaven farther to assure us of it by his Doctrine dye the death to purchase it for us and afterward rise again and enter into that happiness which he spake of That our faith and hope may be in God 1 Pet. 1. 21. Why should he as soon as he was ascended give gifts unto men send forth messengers into the world to preach this doctrine and give notice of this blessed Estate to be had upon these terms and attest it by divers signs and wonders partly to alarum the drowsie world to regard it and assure the incredulous world of the truth of this salvation Heb. 2. 3 4. Not to believe that God is serious in all this is to make him a Lyar indeed yea to establish a Lye and Falshood with great Solemnity 2. That God doth continue his purpose is no doubt if we consider his eternal and unchangeable Nature Mal. 3. 6. For I am the Lord I change not therefore ye sons of Iacob are not consumed And James 1. 17. With him is neither variableness nor shadow of turning And what should alter his purpose Doth he meet with any thing that he foresaw not and knew not before God doth never repent and call back his Grant that he hath by this Act of Grace ensured Eternal Happiness to the Saints on such terms 1 Sam. 15. 29. For the strength of Israel will not lye nor repent for he is not a man that he should repent Psal. 110. 4. I have sworn and will not repent thou art a Priest for ever after the order of Melchisedech Christ is instated in full power of entertaining and blessing his faithful Servants which shall never be retracted To take off all doubt he hath given us double assurance his Word and his Oath Heb. 6. 17 18. God being willing more abundantly to shew to the heirs of promise the immutability of his counsel confirmed it by an oath That by two immutable things wherein it was impossible for God to lye we might have strong consolation who have fled for refuge c. God hath ever been tender of his Word above all that is famed or believed of God this is most conspicuous Psal. 138. 2. Thou hast magnified thy Word above all thy Name Now this needed not for an Oath is interposed in a doubtful matter but it sheweth God's extraordinary care for our satisfaction his good will is seen in the Promise his solicitude in the Oath In short God would never be so fast bound but that he doth continue his purpose 3. That he is able to perform it Mat. 19. 26. With God all things are possible Rom. 4. 21. Being fully persuaded that what God had promised he was able to perform Phil. 3. 21. According to the working whereby he is able even to subdue all things to himself He is able to find out a way whereby sinners may be reconciled sanctified subdued by his Spirit whereby his Interests may be preserved in them against the assaults of the Devil the World and the Flesh finally able to
many of the Promises contradict sense as when the Soul is filled with anguish because of the guilt of sin 1 Iohn 1. 9. If we confess our sins he is faithful and just to forgive us our sins and cleanse us from all unrighteousness And the power of sin 1 Thess. 5. 24. Faithful is he who calleth you who also will do it Supported in great distresses 1 Cor. 10. 13. He will not suffer you to be tempted above that you are able That we may be able to stand in the judgment 1 Cor. 1. 9. God is faithful by whom ye are called into the fellowship of his Son Iesus Christ. Here is a Christian 's great security and support God's Faithfulness testified by Christians now and in all Ages confessing they have found by their experience the Word of God to be true for they have transmitted Religion to us by their constant consent and left it to us under a seal of God's Faithfulness and therefore we should persevere in our duty to God 2dly As represented by an Emblem we should consider it for 't is an help to frequent Meditation as being always before our eyes and they are without excuse who see not God in this thing Every time we set foot on the ground we may remember the stability of God's Promises and 't is also a confirmation of Faith Thus 1. The stability of the Earth is the effect of God's Word this is the true Pillar upon which the Earth standeth For he upholdeth all things by the word of his power Psal. 33. 9. For he spake and it was done he commanded and it stood fast Now his word of Power helpeth us to depend upon his word of Promise God that doth what he pleaseth never faileth in what he promiseth We see plainly that whatever standeth by God's Will and Word cannot be brought to nought Whence is it how came this world to have a being 't is the work and product of that God whose word and promise we have in Scripture certainly the power of this God cannot fail 't is as easie for him to do as to say 2. Nothing appeareth whereon the globe of the earth and water should lean and rest Job 26. 7. He stretcheth out the north over the empty place and hangeth the earth upon nothing Now that this vast and ponderous Body should lean upon the fluid Air as upon a firm foundation is matter of wonder the question is put in the Book of Iob Chap. 38. 6. Whereupon are the foundations thereof fastned or who hath laid the corner-stone thereof Yet firm it is though it hang as a Ball in the Air. The Globe of the Earth is encompassed with the Regions of the Air and the Celestial Spheres and hath no visible support to sustain so heavy a Body hanging in the midst of so vast an Expansion yet God hath setled and established it so firm as if it rested on the most solid Basis and Foundation fitted so strange a place for it that being an heavy Body one should think it would fall every moment yet which whensoever we would imagine it it must contrary to the nature of such a Body fall upwards and so can have no possible ruine but by falling into Heaven Now since his word beareth up such a weight all the Churches weight and our own burden leaneth on the promise of God he can by the power of his Word do the greatest things without visible means Luke 7. 7. But say in a word and my servant shall be healed Therefore his people may trust his Providence he is able to support them in any distresses when no way of help and relief appeareth 3. The firmness and stability offereth its self to our thoughts The earth abideth in the same seat and condition wherein God left it as long as the present course and order of nature is to continue Psal. 104. 5. He hath laid the foundations of the earth that it should not be moved for ever God's Truth is as immoveable as the earth Psal. 118. 2. The Truth of the Lord endureth for ever Surely if the foundation of the earth abideth sure the foundation of our salvation laid by Jesus Christ is much more sure Heaven and earth shall pass away but not one tittle of the word and law of God till all be fulfilled Mat. 5. 18. If the Law given by Moses be so sure much more the promises of salvation by Christ. 2 Cor. 1. 20. For all the promises of God in him are yea and amen 4. The stability in the midst of Changes Eccl. 1. 4. One generation passeth away and another cometh but the earth abideth for ever When man passeth away the earth stayeth behind him as an habitation for other comers and abideth where it was when the Inhabitants go to and fro and can enjoy it no more All things in the world are subject to many Revolutions but God's Truth is one and the same The vicissitudes in the world do not derogate from his fidelity in the promises he changeth all things and is not changed though there be a new face of things in the world yet we have a sure Rule to walk by and sure promises to build upon and therefore in all conditions we should be the same to God and there is no doubt but he will be the same to us 5. In upholding the Frame of the World all those Attributes are seen which are a firm stay to a Believer's heart such as Wisdom Power and Goodness Wisdom Prov. 3. 19. The Lord by wisdom hath founded the earth by understanding hath he established the heavens Look on it 't is the work of a wise Agent So for Power this great Fabric is supported by his Almighty Power His Goodness is seen in that he hath made the earth to be firm and dry land that it may be a fit habitation for men this is a standing Miracle of Goodness Luther saith we are always in medio rubri maris kept as the Israelites were in the midst of the Red Sea The Psalmist telleth us Psal. 24. 2. He hath founded the earth upon the seas and established the world upon the floods That part of the world whereon we dwell would suddenly be overwhelmed and covered with waters were it not for the goodness of God for this the order of nature sheweth in the beginning of the Creation Gen. 1. 7. that next under the Air were the waters covering the whole Surface of the Earth but God made such Cavities in the Earth as should receive the waters into them and such Banks as should bound and bridle the vast Ocean that it might not break forth Gen. 1. 9. and so now by his Providence the water is beneath the Earth and the Earth standeth firm upon that fluid body as upon the most solid foundation which as it is a work of wise disposal and contrivance so an effect of the goodness of God for the preservation of mankind And though once for the sins of the world these
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 â—…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
of them Credit and honour before the world what is more uncertain than the Peoples affections They that cry Hosanna to day will cry Crucifie him to morrow Pleasures they are gone as soon as they come and when they are gone they are as a thing of nought but that they leave a sting in the conscience and a sadness in the heart Riches take wings and flie away Prov. 23. 5. You can be no more confident of them than of a Flock of wild Fowl that pitcheth in your Field Honour is soon gone Haman is one day high in favor the next day high upon the Gallows Strength and Beauty are soon assaulted by diseases 't will be matter of sense better believe it than try it then it will prevent a great deal of vexation and the shame of disappointment Seldom doth a Man act the same part in the world for a year together now joyful anon sad now children then none now married anon in a widowhood condition 'T is much in the desire and thoughts of natural men to have a perpetual enjoyment of this life and the comforts of it but it will never be they perish and we must dye and when we are gone our glory will not be remembred Solomon recordeth his experience of the vanity of all earthly things O! that we would believe it without trying conclusions you that are so eager after the world what will you think of it when 't is parting from you or you from it will they then be found to be such excellent things as you once deem'd them to be O no! at last you must come to this I have seen an end of all perfection and then you will say O how hath the world deceived me I have laboured for nought Secondly I have seen that is with a spiritual eye this should be observed and improved by faith Many are sensible of the vanity of the creature but are not a jot the wiser Psal. 49. 13. This their way is their folly yet their posterity approve their sayings They are sensible of the folly of their Ancestors but yet do not mend by it We should not only see with our eyes but understand with our hearts When the wise man went by the field of the Sluggard he saw it overgrown with Thorns and Nettles and the stone-wall thereof broken down Prov. 24. 32. I saw it and considered it well I looked upon it and received instruction We should profit by every thing In this sense we may gather Figs of Thistles and Grapes of Thorns especially should we observe the vanity of all sublunary things Eccles. 7. 2. 'T is better to go to the house of mourning than to the house of feasting for this is the end of all men and the living will lay it to heart We should make a good use of these occasions a man seeth his own end in the end of others and by their death is admonished of his own frailty and mortality 't is a sad sign when this is not considered Isa. 42. 25. Yet he laid it not to heart Isa. 26. 11. Lord when thy hand is lifted up they will not see but they shall see They shall be forced to take notice of what now they will not when God's hand is upon them to their utter confusion Thirdly I have seen Happy they that have such eyes but alas there is a great deal of difference between the sight of the senses and the sight of the understanding when we see things with our eyes there is a natural blindness or brutishness or a vail upon our hearts that we mind them not Men have eyes to see but they have not an heart to see So God complains Ier. 5. 21. They have eyes and see not ears and hear not So Deut. 29. 3 4. The great temptations which thine eyes have seen and the signs and those great miracles Tet the Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day So Isa. 6. 9 10. And he said go and tell this People hear ye indeed but understand not and see ye indeed but perceive not Make the heart of this people fat and make their ears heavy and shut their eyes lest they see with their eyes and hear with their ears Though things be never so plainly delivered so powerfully pressed so apparently verified and so they see and hear and receive no more benefit than if they had never heard nor seen it God witholding and withdrawing the efficacy of his spirit whereby it might be beneficial to them for good So Isa. 42. 20. Seeing things but thou observest not opening the ears but thou hearest not They see the wonderful works of God but do not consider them as wise people ought to do Isa. 1. 3. The Oxe knoweth his owner and the Ass his Masters crib but Israel doth not know My people doth not consider Ezek. 12. 2. Thou dwellest in the middest of a rebellious house which have eyes to see and see not they have ears to hear and hear not That is they make no use of them but strive and endeavour to put it out of their minds So Iohn 9. 39 40 41. And Iesus said for judgment I am come into this world that they which see not might see and they that see might be made blind And some of the Pharises which were with him heard these words and said unto him are we blind also Iesus said unto them if ye were blind ye should have no sin but now ye say we see your sin remaineth There is a great deal of difference between the sight of believers and unbelievers the one sees with an understanding heart the other without it In the one there is a free ready and sincere use of their disciplinable senses that they may learn his word and walk in his ways that they may profit in the knowledge of God and so get understanding and spiritual prudence The other are brutish ignorant or idle negligent and forgetful they shut their eyes and their ears are uncircumcised and so they know not what they know The causes of this are first non-attendency or inadvertency prejudicate opinions and rooted lusts hinder their profiting Look as the Sun Moon and Stars though they move with a most swift and rapid motion seem to a vulgar eye to stand still or at least to move very slowly So these sublunary things though they are always passing yet the inward thought of worldlings is that they shall endure for ever Oh labour then for this spiritual and heart affecting sight If a man could behold this world in the light of a divine knowledge he would find it to be but a vanishing shadow Though the vanity of the creature be a plain truth and taught by daily experience and is easily and commonly acknowledged yet it is not easie to make this truth have a deep impression upon the hearts of men They are naturally unwilling to admit thoughts of a change Amos 6. 2. because
they are unable to sanctifie themselves and look after a better and spiritual estate But let us not grieve the spirit of God by our unteachableness in so plain a point when we are told of the frailty and slipperiness of worldly comforts we shake our heads and confess it to be true but improve it not at best conceive some weak and faint resolutions but they soon vanish and we are as wor'dly and carnal as ever we were and therefore pray as David Psal. 90. 12. So teach us to number our days that we may apply our hearts to wisdom You have seen the first part of the text here is perfection all perfection then all perfection hath an end and this is to be seen 't is liable to sense and it should be improved by grace if all creature perfection hath an end Use 1. Let it moderate our desires for who would court a flying shadow especially when these pursuits hinder us from looking after better and eternal things Ionah 2. 8. They that seek lying vanities forsake their own mercies That is they might have been their own if they had chosen them Within a while the world will be but a stale jest and the laughing fit is over and then our sorrow cometh the feast will be at an end and then we begin to feel the gripes of a surfeit Use 2. Let it moderate our sorrows and fears Our sorrows when these things befall us 't is no strange thing 1 Pet. 4. 12. 't is no more strange than to see the night succeed the day or to see a shower to come after Sun-shine 't is no wonder to see a light thing move upward nor a heavy thing to move downward So our fears when the power and strength of the world is turned upon us there will be an end of all our evils but not of the word of God We shall everlastingly find the effects of his truth and promise though our enemies excel in worldly pomp and seem to be grounded upon an immutable foundation but as powerful as they seem to be they shall at length come to an end Iob 5. 3. I have seen the foolish taking root but suddenly I cursed his habitation when the foolish that is the wicked seem'd to get rooting then I cursed not by way of imprecation but by way of prediction Use 3. It serves to moderate our delights No day so pleasant but the night puts an end to it no summer so fruitful but a barren winter overtaketh it The Philistines were sporting on their holy day but their banqueting house became their grave and place of Burial And Ionah's Gourd was soon withered and dryed up Worldly riches serve men as long as they live and after death do some service in conveying their bodies to the grave by a pompous funeral but there it leaves them But the word of God supports us against all temptations while we live and conveyeth us to death with comfort and the fruit of it abideth with us after we are dissolved the soul immediately hath benefit by it and afterwards at the resurrection the body We do not hold worldly things durante vita during our life nor quam diu bene se gesserint as long as we shall behave our selves well in our places but only durante beneplacito as long as God pleaseth How often is the most shining glory burnt into a snuff turned into Ignominy and honour into contempt and our fulness into the want of all things A Cobweb that has been long a spinning is soon swept down Yea the time will come when the lust of these things shall be gone 1 Iohn 2. 17. and the time will come when we shall take no pleasure in them as soon we have the Creatures many times we are weary of them 2 Sam. 13. 8. as Amnon hated Tamar when he had satisfyed his lusts And David longed for the waters of Bethlehem and when he had it he would not drink it when we come to consider these things the imperfections that before lay hid are discovered by fruition Secondly let us now come to the Antithesis but thy commandments are exceeding Broad Before I come to discuss the words in particular I observe first that the stability of the word of God is often opposed to the vanity of the Creature Isa. 46. 8. The flower fadeth and the grass â—…ithereth but the word of God abideth for ever So 1 Pet. 1. 25. All flesh is grass and the glory of man is as the flower of grass but the word of God liveth and abideth for ever And 1 John 2. 17. The world passeth away and the lusts thereof but he that doth the will of God abideth for ever So Luk. 10. 2 last verses Martha thou art careful and troubled about many things but one thing is needful and Mary hath chosen the good part which shall never be taken away from her Now what doth this teach us but that when we see the vanity of earthly things we should be informed what better things to set our hearts upon The hearts of men cannot be idle their oblectation must be upon something when pleasures and riches and honours are found vain and perishing there is a more enduring substance to be looked after Secondly That these better things are discovered by the word of God now life and immortality is brought to light through the Gospel 2 Tim. 1. 10. and he that doth the will of God shall increase his knowledge he that doth the will of God shall know what doctrine is of God This doth direct us in making our choice the independent heart of man will choose some thing to adhere to Now in the word of God we have direction what to choose The use of all things present is temporal but the use and benefit of the word is everlasting this will do us good another day all things visible have their own perfection in their kind and do extend some of them to one temporal use and some to another But the word of God extendeth in its kind to all uses as godliness is profitable to all things it bringeth blessedness in this life and in the world to come 1 Tim. 4. 8. A man may satisfie himself in the contemplation of any truth and virtue that is visible But here are unsearchable riches such deep wisdom such rich comforts perfect directions that we cannnot see to the bottom of them every perfect thing in the world hath an end but the word endureth for ever Secondly more particularly in this Antithesis I observe 1. The subject or thing spoken of Thy Commandment that is the whole Word of God 2. The Predicate or Attribute what is said of it 'T is broad 3. The Amplification of this Attribute 'T is exceeding broad you cannot easily understand the use and benefit of it 1. The subject or thing spoken of Thy Commandment is exceeding broad This breadth must be spoken of with respect to the former clause 't is broad for its use and
then 't is broad for its duration and continuance First 'T is broad for use A Man may soon see to the bottom of the Creatures but the wisdom and purity and utility of the Word of God and the Mysteries therein contained and the spiritual Estate that we have thereby you cannot see to the end of that it extendeth to all times places persons actions and circumstances of actions it hath an unconceivable vastness of purity and spirituality But you will say there is a set number of Precepts how say you then 't is exceeding broad Their use is large and 't is here put for the whole Word of God Adoro plenitudinem Scripturarum tuarum saith Tertullian Here are Remedies for every malady and a plentiful Storehouse of all comforts satisfaction to every doubt nothing pertaining to the holiness and happiness of Man is wanting nothing requisiter to direct comfort and support men in all conditions prosperity adversity health sickness life death what shall I say 'T is the Word that sanctifies all our comforts 1 Tim. 4. 5. 'T is the Word that maintaineth our lives Mat. 4. 4. 'T is the Word that fitteth us to an immortal being 1 Pet. 1. 23. We cannot easily express the comprehensiveness of it and the benefit that we have by it When all earthly things fail the Word will be a sure Comforter and Counsellor to us it doth not only tell us what we should do but what we shall be In short the Word of God describeth the whole state of the Church and the world and what shall become of it in the world to come There is a foolish curiosity that possesseth many in the world who desire to know their destiny and what is in the womb of futurity as the King of Babylon stood upon the head ways to make divination Now let this curiosity be turned to some profitable use nothing deserves to be known so much as this what shall become of us to all Eternity If the question were Shall I be rich or poor happy or miserable in this world it were not of such great moment for these distinctions do not out-live time but the question is of great moment Whether I shall be eternally miserable or eternally happy 'T is a foolish curiosity to know our earthly state the misery of which cannot be prevented by our prudence or foresight but it concerneth much to know whether we are in a damnable or saveable condition while we have time to remedy our case and this the Word of God will inform you of assuredly Well the Commandment is exceeding broad This is the Word that discovereth to you the nature of God and the holy Angels the souls of men the state of the world to come who is the Author of Scripture God thy Commandments the matter of Scripture God 't was not fit that any should write of God but God himself What is the end of this Word God Why was this Word written but that we might everlastingly enjoy the blessed God As Caesar wrote his own Commentaries so God when there was none above him of whom he could write he wrote of himself by Histories Laws Prophesies and Promises and many other Doctrines hath he set himself forth to be the Creator Preserver Deliverer and Glorifier of Mankind and all this is done in a perfect manner Men mingle their imperfections with their Writings though holy and laudable for their names yet they discover themselves in all they do their words and speeches are never so perfect but there is something wanting and here you can find nothing but God here God hath written a Book whose works are perfect nothing can be added nothing taken away To say there is an idle word in Scripture is great blasphemy saith Basil. We have no reason to run to humane inventions for the Word prescribeth every duty every thing that is to be believed and done in order to salvation Open the Gap once and there is no end one brings in one thing and then another and from hence comes all the Ceremonies that do abound in the Church 't is not only most perfect but most profitable and containeth all kind of learning Common Crafts will teach us how to get our Bread but this how to get the Kingdom of Heaven Law preserveth Estates the Testament of Men this the Testament of God the Charter of our inheritance Physick cureth diseases of the body this afflicted minds and distempered hearts Natural Philosophy raiseth Men to the contemplation of the Stars but this to the contemplation of God their Maker By History we come to know of the rise and ruine of Kingdoms States and Cities by this the Creation and Consummation of the world Rhetorick serves to move affection this to kindle divine love â—…oetry causeth natural delight this delight in God no writing like this Secondly As it hath a breadth for use so for duration and continuance 't is the eternal truth of God that shall live for ever Mat. 5. 18. Heaven and earth shall pass away but not one jot or tittle of the law shall fail So Mat. 24. 35. Heaven and earth shall pass away but thy Word shall not pass away But how doth the Word continue for ever Not the Word it self but 1. The Obligation and Authority of the Word continueth for ever 't is an eternal Rule of Faith and Righteousness to the Church that 's more stable than Heaven and Earth Let me shew you how the Doctrine is perpetual The original draught is in God himself the substance and matter of the Moral Law is perpetual viz. namely the perfect love of God and of our Neighbor but the form is not we shall have no need of precepts and prohibition and promises and threatnings in the light of Glory which we have need of in the light of Grace Fierce Horses need a Bridle and there is other kind of Discipline for Children when grown up than when young When they are young we correct their bodies but when they are grown up we correct and punish them by disinheritance The Prop is removed when the thing standeth fast upon its own Basis when we come to Heaven we have intuitive apprehensive knowledge we shall have no other Bible but the Lamb's face many things that are necessary by the way are not necessary when Faith is changed into Vision and Hope into Fruition Scripture is necessary as letters to the Spouse from her Beloved while absent when present there is no such need We need not a Bond when payment is made so Scripture is the Indenture between us and God here but when that is past we shall not need Scripture 2. 'T is eternal in the â—…ruit it bringeth forth the blessing of eternal life to them that keep it and obey it 2d Epistle of Iohn chap. 2. For the truths sake that dwelleth in us and shall be in us for ever So Iohn 8. 51. He that believeth in me shall never see death Why holy men dye as well
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
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
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 â—…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
mind so darkly that no body could understand their meaning Christians they were not men that were to act a part oftheir own upon the stage of the world not men that aimed at ostentation of wisdom and curiosity of science but they were holy men they were free from ambition and envy and other such vile affections which are wont to make Writers to affect obscurity therefore in all simplicity of stile plainness of heart and faithfulness to their message they minded their Master's honour and the Peoples good they renounced pomp of words and lofty speculations minded that People might understand the mind of God published by them As they were holy men so they were acted by the Spirit of God now the Spirit of God is not a Spirit of darkness but a Spirit of light which gives understanding to all men therefore they spake luminously and clearly Nay they were not only acted by the Spirit but they were born up by the Spirit carried by the Holy Ghost while they were employed in this work publishing the mind of God to the Church they were carried beyond the line of their natural spirits by an extraordinary impulse infallibly born up so that they could not err and miscarry Now from such holy men that were not sway'd by ambition and private aims so guided so acted by the Spirit what can be expected but what is sure clear and plain 3. I argue and reason again from the end of God in giving us the Scriptures all which doth clearly infer that here 's a sure and plain direction that will lead you to Heaven There 's a fourfold end wherefore God hath given us the Scriptures 1. That by this means heavenly doctrine might be kept free from corruption that men might not obtrude Articles of Faith upon us and fancies of their own brain that heavenly doctrine might be put into a stated course and kept pure from corruption When mankind sate in darkness and in the shadow of death it was necessary that one way or other they should have light that God by some way or other would reveal his mind to them either by word of mouth or by writing Now God did it by Oracles and extraodinary messages at first while there were but few truths revealed and such as did not much burden the memory and while men were long-lived and so could a great while avouch their message from God and while they were of great simplicity and the Church was confin'd to a few men to a few families within a small compass of ground not liable to those miseries and changes now in latter days Before Christ came it was fit God should send his messengers but now in these latter days when he hath spoken to us by his Son Heb. 1. 1. it is fit the Rule of Faith should be closed up It is not for the honour of the Son of God that after him should come any extraordinary Nuncio or Ambassador from Heaven as if he had not fully discovered his Fathers mind Well then therefore God hath put all his messages into writing for the use of after-ages and for this end that there might be some publick standard for trying of things by now God's end would not be accomplished if this writing were not clear Here 's the Argument the world would be left at great uncertainties far more than in old time and so this end for preserving truth for the use and direction of the Church would be wholly lost Well then if God will make a writing serve instead of extraordinary messages which brought their own evidence with them certainly he will not put it into words liable to mistake but that are intelligible Wisdom saith Prov. 8. 9. They are all plain to him that understandeth and right to them that find knowledge Certainly they that come in simplicity of heart with a mind to learn God's Will not to cavil they may know 2dly God's end in setting forth the Scripture was that it might be read of all Ages and of all Sexes as the Book of the Law was to be read in the Congregation before the Men Women little Ones and Strangers Deut. 21. From day to day it was read in the Synagogue Acts 15. 21. And God would have them teach their children Deut. 6. 6. And Timothy is commended for reading the Scriptures from his youth 2 Tim. 3. 5. And the Apostles do express themselves to be debters both to the wise and unwise to Greeks and Barbarians Rom. 1. 14. To speak wisdom to the wise and plainness to the simple And St. Iohn he writes to children and young men and fathers 1 Iohn 2. 3. Well then here 's my Argument If God would write a Book to be read by men women children all sorts surely 't is that all might understand not that they might repeat it by rote and toss the words of it in their mouths as Parrots do words they understand not surely then they are compiled to profit all 3dly God's end in giving the Word was for converting of men or leaving them without excuse Now take either end and it shews there must be a plain direction If for converting of men then it must be so plain that it may be understood by them for there is nothing gets to the heart but by the understanding After I was instructed I smote upon my thigh And all influences are conveyed by light and if God gains any heart it is by teaching and by light Or if it were for leaving them without excuse it must be by a clear revealing of his Will otherwise they might pretend obscurity The Apostle pleads this 2 Cor. 4. 2 3 4. saith the Apostle There is such plain truth in the Gospel that every man's conscience may take it up if he will and if he cannot see the Majesty of God in this doctrine they are blinded by Satan the fault is not in Gospel-light but in their own eyes they cannot complain of God but of themselves 4th End is that it might be a rule of faith and manners by which all doctrines are to be tryed A rule of faith Isa. 8. 20. To the law and to the testimony if they speak not according to this Word it is because there is no light in them And Acts 17. 11. They received the Word with all readiness of mind and searched the Scriptures daily whether these things were so So to be a rule of manners Gal. 6. 16. As many as walk according to this rule c. There are many actions which God requireth of us that expose us to great difficulty and hazard now before the heart be gained to them we had need have a plain proof that it is the Will of God For who will venture his all unless he have a clear warrant that knows whither he goes and whither to look for amends if he suffer the loss of all things Thus there 's light in the Word Secondly But now 't is a full direction for David speaks it of his
Herod enquired after the place where Jesus was born not to adore him but to kill him Mat. 2. 8. Our great Rule is Iohn 17. 17. Sanctifie them by thy truth thy Word is truth When you come to study the Scriptures to be the better for them and not to cavil then you are in the way to find profit from them 4. Some come to the Word leavened with some carnal affections and so their hearts are blinded by their lusts and passion 2 Cor. 4. 3 4. If our Gospel be hid it is hid to them that are lost In whom the God of this world hath blinded the minds of them which believe not There is evidence enough in the truth but their hearts are wedded to their sins and so cannot see it they are ambitious and seek after honour and worldly greatness and the whole bent and scope of the Scripture being against their design they can never have a perfect understanding of it their hearts are full of Avarice Earthly-mindedness and some other beloved sin that they cherish which doth defile all that they touch even the very Word of God Hagg. 2. 13. A man that was unclean by a dead body whatsoever he touched was also unclean even holy things And Tit. 1. 15. To the impure all things are impure And so by the just judgment of God are blinded and hardned in their own prejudices for the light they have hindreth them from discerning the truth 5. Some content themselves with some superficial apprehensions and do not dig deep in the Mines of knowledge and therefore no wonder they mistake in many things Prov. 2. 4 5. If thou seekest her as silver and searchest for her as for hid treasures Then shalt thou understand the fear of the Lord and find the knowledge of God No excellent things are to be had without pain and industry and search certainly the knowledge of God's Word must cost us great pains 6. Where men are right in the main and give diligence to know God's mind there will be mistakes in lesser things All have not parts alike and gifts and graces alike and therefore there is some variety of opinions and interpretations of Scripture among the godly wise Every man is not so happy to be so well studied nor hath not that ability to understand nor so furnished with acquired helps of Arts and Tongues nor such a degree of the Spirit There is a difference in age growth and experience among good men some are Babes and some grown in years in Christianity Phil. 3. 15. Grace is bewrayed in knowledge as well as in holiness Object 2. If there be such a Light in the Scriptures what need is there of the Spirit Answ. I answer The Scriptures are the means of Light the Spirit is the Author of Light both together enlighten the eyes Psal. 19. 8. These two must be taken in conjunction not in exclusion To pretend to the Spirit and neglect the Scriptures makes way for Error and fond conceits Isa. 8. 20. To the law and to the testimony if they speak not according to this Word it is because there is no light in them Light is not contrary to Light so to study the Scriptures and neglect the Spirit who searcheth out the deep things of God 1 Cor. 2. 11. leaveth us in darkness about God's mind The object to be known is fixt in the Scriptures but the faculty that knoweth must be enlightned by the Spirit There is a literal understanding of the Scriptures and a spiritual understanding 1 Cor. 2. 14. Now as to the spiritual understanding of them there needs the Spirit for the natural man cannot understand the things of the Spirit so that here is a fair correspondence between the Word and the Spirit Object 3. If the Scriptures be so plain what need the Ministry I answer Answ. 1. It is God's institution and we must submit to it though we could see no reason for it That it is God's institution it is plain for he hath set some in the Church not only Apostles and Prophets but Pastors and Teachers to apply Scriptures to us And 1 Cor. 1. 21. It pleased God by the foolishness of preaching to save them that believe If there were no reason but this because it is God's institution we should submit to it 2. The use of the Ministry is to explain and vindicate truth Men darken counsel with words and render plain things obscure by their litigations and unprofitable debates Now they are set for the defence of the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. 7. And the Ministry must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 1. 9. Able to convince the gainsayers good at holding and drawing it is the humane help for weak understandings The Eunuch was reading and could not tell what to make of it then God sent him an Interpreter Acts 8. Now God's help should not be despised when he will employ men to salve doubts to guide us in our way to Heaven we should thankfully accept of it rather than quarrel at the institution 3. They are of use to apply Generals to particular Cases and to teach us how to deduce genuine Inferences from those truths laid down in the Scriptures Mal. 2. 7. In this sense it is said The Priests lips should preserve knowledge and they should seek the Law at his mouth for he is the messenger of the Lord of Hosts God hath appointed this office to some to solve the doubts that do arise about particular Exigences and Cases and to make out the mind of God to his People otherwise they need go no farther than the Tables and Books of Moses to seek the Law but God hath appointed some in the Church that are skill'd in consequences and deductions to raise matter therefrom so that it is a Minister's work to open and explain Scripture 4. There is a use of the Ministry to keep Doctrines still afoot in the Church and to keep us in remembrance Ministers are the Lord's remembrancers it is a great part of their office to mind People of their duty The Word is a Light but it must be set in the Candlestick of the Church they are to hold out the Light for our direction and guidance 5. There is a peculiar blessing and efficacy to a Christian from their calling Mat. 28. 20. Lo I am with you to the end of the world Object 4. It is said 2 Pet. 3. 16. That there are some things hard to be understood therefore how should it be a clear Rule to us Thereupon many take occasion to tax the Scriptures of obscurity and cry out that nothing is certain in Religion and so hinder and discourage men from the study of the Word Answ. 1. I answer The Apostle saith there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood but doth not say there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that cannot be understood not there are things impossible to be understood but there 's some difficulty in
he that builds upon the Sand when the winds blow and beat upon the House down it falls Earthen Vessels when they come to be scowred the varnish and paint wears off Or by some scandalous fall for that which is lame will soon be turned out of the way Heb. 12. 13. This deceitfulness 1. Is contrary to God who is a God of truth Psal. 31. 5. the Authour of truth Ephes. 4. 24. Created after God in righteousness and true holiness and a lover of truth Psal. 51. 3. Thou desirest truth in the inward parts So that it is a great affront to God when men deal falsly Ier. 5. 3. O Lord are not thine eyes upon the truth Is not that the thing thou lookest after in all the works of men This is all in all with God 2. It is contrary to Justice Charity and common ingenuity it destroys the Commerce between man and man Ephes. 4. 25. Put away lying speak every man truth with his Neighbour for ye are members one of another It is unnatural and monstrous by lying and deceit to circumvent one another it is as for one part of the Body to destroy another It is a sin not only unseemly for a Christian but it tends to the overthrow of all humane Society fidelity and mutual trust being the ground of all commerce Now God will pour out his Judgments upon them Use. Let this teach us to carry it sincerely both to God and men for craft will not always succeed The more real worth in any the more openly and fairly they carry it But for Motives 1. You will never else have true solid comfort until you are real without dissembling before God and men 2 Cor. 1. 12. For our rejoycing is this the testimony of our Conscience that in simplicity and godly sincerity not with guile and fleshly wisdom we have had our conversation in the world Truth breeds joy and comfort of heart when a man is sincere and acts according to his Conscience 2. You will never hold out without it your Mask will fall off Iames 1. 8. The double minded man is unstable in all his ways wavering unconstant up and down off and on with God A Hypocrite is compared to a Rush that grows in the mire Iob 8. 12. pluck it up it soon withers they are like Reeds shaken with every wind And you can have no approbation and acceptation with God God likes those that are sincere Behold an Israelite indeed in whom there is no guile Who are those who have pardon of sin sealed up to their Souls O blessed is that man that can say his sins are forgiven him Who is that man In whose spirit there is no guile that is without dissimulation fraudulency and guile this man enjoys acceptance with God pardon of sin justification before God And the contrary will certainly bring down an heavy Judgment SERMON CXXX PSAL. CXIX VER 119. Thou puttest away all the wicked of the Earth like dross therefore I love thy testimonies IN these words we have 1. Gods dispensation 2. The effect it had upon David's heart In the first branch we have 1. The Character by which they are described All the wicked of the earth 2. The esteem God hath of them they are dross 3. A suitable Providence dealt out to them intimated thou puttest them away like dross Note I. That the wicked are men of the earth There are common reasons why we are all men of the earth Our original is earth made of the dust of the ground Gen. 2. 7. they are but a little Earth or red Clay fashioned into the form of a man an handful of inlivened dust Our abode and service is here Iohn 17. 4. I have glorified thee upon Earth and at our end and dissolution we are turned into Earth again Eccl. 12. 7. Then shall the dust return to the Earth as it was Psal. 146. 4. his breath goeth forth he returneth to his Earth Princes as well as others must look to be dissolved into dust again But in an especial respect are wicked men said to be of the Earth and that in contradistinction to the people of God Rev. 13. 10. Gods witnesses tormented the dwellers upon earth that is those that are out of the true Church in Antichrists Kingdome so Revel 13. 8. And all that dwell upon the Earth shall worship him whose names are not written in the book of life of the Lamb. As on the contrary they that dwell in the Church are said to be in Heaven Revel 13. 6. And he opened his mouth in blasphemy against God to blaspheme his name and his tabernacle and them that dwell in heaven So Rev. 18. 20. Rejoyce over her thou heaven and ye holy Apostles But why are they thus characterized Because here they flourish Ier. 17. 13. Their names shall be written in earth grow great and of good reckoning and account here Iudas had the Bag they prosper in the world Psal. 73. 12. Behold these are the ungodly who prosper in the world Here they are respected 1 Iohn 4. 5. They are of the world and speak of the world and the world heareth them Here their hearts and minds are Matth. 6. 19 20. It is their natural frame to be worldly they only savour the things of the world preferment honour greatness 't is their unum magnum here is their pleasure and here is their portion their hopes and their happiness A Child of God looketh for another inheritance immortal and undefiled Use 1. Is to wean us from present things which the wicked enjoy more than the righteous and which certainly are but poor things in comparison of our happiness Set your affections on things above not on things in the earth Col. 3. 2. affect them not as your happiness and last end Psal. 17. 14. Their portion is in this life affect them not in competition with heavenly things but in subordination Matth. 6. 33. affect them not inordinately but so as to part with them when God will Iob 1. 21. Naked came I out of my mothers womb and naked shall I return thither the Lord gave and the Lord hath taken away blessed be the name of the Lord affect them not so as to use unlawful means to get them Prov. 28. 8. He that by Usury and unjust gain encreaseth his substance he shall gather it for him that will pity the poor affect them not so as to put your selves upon the temptation of getting or keeping them by unjust means 1 Tim. 6. 9. But they that will be rich fall into temptation and a snare and into many foolish and hurtful lusts which drown men in destruction and perdition Prov. 28. 20. He that maketh haste to be rich shall not be innocent affect them not so as to be backward to good works But whoso hath this worlds goods and seeth his Brother have need and shutteth up his bowels of compassion from him how dwelleth the love of God in him 1 Iohn 3. 17. 1 Sam. 25.
on fire as the whole metal is melted that the dross may be severed Use. 3. All Judgments on the visible Church are to sever the dross from the Gold God suffereth them a while to be mingled and then come trying Judgments to separate the one from the other which is a comfort to us the Church is the purer for these Judgments Isai. 1. 25. And I will turn my hand upon thee and I will surely purge away thy dross and take away thy tin So Mal. 3. 3. And he shall sit as a refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver that they may offer unto the Lord an offering in righteousness He will send such Judgments as will destroy the incorrigible wicked ones and purifie the rest 'T is a comfort against persecutions we murmure under them know not how they shall be turned away God who is the purger of his Church will find out some way And 't is a comfort under his Judgments they are not to destroy but to purge God intendeth only our purging how hot soever the Furnace be therefore let God alone with his work Use 4. Is to teach us to wait upon God in the way of his Judgments He is putting away the wicked of the Earth like dross it is not only a work that he hath done or will hereafter do but he is always doing of it We should observe how God hath already done it and so by faith we should look upon him as still about it First He beginneth with his people he is purging away of their wickedness Isai. 27. 9. By this shall the iniquity of Iacob be purged But many shall cleave to them by flatteries and some of them of understanding shall fall to try them and to purge and make them white Dan. 11. 35. Now when God hath employed wicked men to fann and purge his people then their turn cometh next Ier. 25. 29. For lo I begin to bring evil on the City which is called by my name and should ye be utterly unpunished Ye shall not be unpunished for I will call for a sword upon all the inhabitants of the Earth 1 Pet. 4. 17. If punishment begin at the house of God where shall the wicked and ungodly appear Prov. 11. 31. Behold the righteous shall be recompensed in the earth much more the wicked and the sinner When the Lord hath performed his work upon Mount Zion and Ierusalem then he will reckon with his Enemies he beginneth with his Church and maketh an end with their Enemies his Enemies drink the dregs of the Cup and their end must needs be unspeakably terrible Use 5. Let us see we be not put away like dross when Gods Judgments are abroad in the Earth 1 Cor. 11. 32. We are chastened of the Lord that we should not be condemned with the world We shall put that out of question if we do two things First If we be faithful to God and cleave to Gods people truth and interest how great soever our tryals be Psal. 44. 17. All this is come upon us yet we have not forgotten thee neither have we dealt falsely in the Covenant To consume in the melting is the property of dross but the pure metal is the more united and cleaveth together the more closely Secondly If you are refined by all these tryals Isai. 27. 9. By this shall the iniquity of Iacob be purged A Christian loseth nothing by his afflictions but sin which is better parted with than kept We come now to the second Branch of the Text and that is the effect it had upon David's heart Therefore I love thy testimonies This use he made of all Gods Judgements Doctr. A gracious heart that observeth the Providence of God and the course of his judicial dispensations will find more cause to love the word of God than ever before 1. Because thereby he hath sensible experience of the truth of it Gods Providence is a Comment upon his Word the effect is answerable to the prediction and the word that God hath said is fulfilled to a tittle Now the more confirmation the word receiveth the more is affection encreased The Apostle telleth us That the word spoken by Angels was stedsast Heb. 2. 2. because every transgression and disobedience received a just recompence of reward the punishment of the transgressours of the Law was a proof of Gods authorizing their Doctrine the same Law made formerly is valid We see the word doth not threaten in vain and they that slight it smart for it Now I see the word of God is to be valued for God will make it good even to a tittle 2. Because if we love not the word we may see great danger likely to ensue even those terrible punishments by which he purgeth out the dross should make us fall in love with Gods Law If we would not perish with the wicked of the earth we should not sin with the wicked of the earth if we partake of their sins we must partake of their plagues Psal. 2. 11. Kiss the son lest he be angry and ye perish from the way if his wrath be kindled but a little blessed are they that trust in him When we see the danger of being enemies to God or unsound with him we have need to learn this wisdome of shewing all affection and reverence and respect to Christ and his ways and submit to him heartily there is no safety in any other course If a spark of his wrath light upon us how soon will it consume us The stupid world regardeth not this to love his ways the more God giveth out proofs of his anger against those that despise them Many are cut off in the mid way sooner than they did or could expect and yet they do not grow one jot the wiser 'T is dangerous to stand out against God his cause work or people 3. It doth indear the mercy of God to us because he hath dealt otherwise with us who in strict Justice have deserved the same Gods Judgments on the wicked commend his Mercies to his Children Rom. 9. 23. The Vessels of wrath fitted to destruction serve to shew the greater love of God to the Vessels of mercy the torments of Hell inflicted on the wicked do the more set forth his love to the Saints to whom he hath appointed the joys of Heaven So the severity of God in his present Judgments doth imply the love of God to his chosen people who can take comfort in the promises when the threatnings are accomplished upon others this might have been our condition too but that Grace hath made the difference Well then as it doth indear the mercy of God to us so it calleth upon us more highly to love and prize him and his word because of this distinction 4. 'T is not only a means to set off the love of God to us but even his Judgments upon others may be a necessary act of love
but this is a continual Feast a Dish we are never weary of Now who have this Feast the crooked the subtle the deceitful No but those that walk with a simple and plain-hearted honesty 2 Cor. 1. 12. This is our rejoycing the testimony of our Consciences that in simplicity and godly sincerity we have had our conversations in the world They have comfort in all conditions Acts 24. 16. Herein do I exercise my self always to keep a Conscience void of offence towards God and towards men Others are like Trees of the Forest every wind shaketh them but they are the Garden of God Cant. 4. 16. Awake O North Wind blow O South Wind upon my Garden that the Spices thereof may flow out Out of what Corner soever the wind bloweth it bloweth good to them Secondly Partly from the many promises of God both as to the world to come and this present life For the world to come the Question is put Psal. 15. 1. and it were well we would often put it to our hearts Lord who shall abide in thy Tabernacle Who shall dwell in thy Holy Hill 'T is answered He that walketh uprightly and worketh righteousness and speaketh the truth with his heart that backbiteth not with his tongue nor doth evil to his neighbour nor taketh up a reproach against his neighbour A man that maketh conscience of all his words and actions So the Apostle telleth us in the new Heavens and new Earth there dwelleth righteousness 2 Pet. 3. 13. Secondly For this world there are many promises take a taste this bringeth profit and is only profitable Prov. 10. 2. Treasures of wickedness profit nothing but righteousness delivereth from death Men think to do any thing with wealth and that naked honesty may be a cold they have food and Physick and friends and Honour alas how soon can God blow upon an Estate and make it useless to us make a man vomit up again his ill-gotten Morsels Iob 20. 15. He hath swallowed down riches and shall vomit them up again God shall cast them out of his Belly As a man that hath eaten too much though God permit him to get he doth not permit him to hold what he hath gotten unjustly There is a flaw in the Title will one time or other cast them out of possession Well then Riches profit not but what is profitable 1 Tim. 4. 8. Godliness is profitable to all things And this part of godliness righteousness that will prolong life and bring a blessing upon the soul of the righteous Prov. 10. 3. The Lord will not suffer the soul of the righteous to famish but he casteth away the substance of the wicked Another promise it bringeth preservation in times of difficulty and danger he that hath carried it righteously they know not how to lay hold upon him and work him any mischief Prov. 11. 3. The integrity of the upright shall guide him but the perverseness of transgressours shall destroy them So again Prov. 13. 6. Righteousness keepeth him that is upright in the way but wickedness overthroweth the sinner 'T is God keepeth us but the qualification of the person kept is to be observed 't is he that is just and honest We think 't is the way to danger because the eye of the flesh is more perspicuous than the eye of the spirit or mind and we are more apt to see what is and who is against us than what and who is for us Psal. 25. 21. Let integrity and uprightness preserve me for I wait on thee That which in the judgment of the flesh is the means of our ruine is indeed the means of our preservation So Isai. 33. 15. He that walketh righteously and speaketh uprightly c. Again for recovery out of trouble Pro. 24. 15 16. Lay not wait O wicked man against the dwelling of the righteous spoil not his resting place for the just man falleth seven times and riseth up again but the wicked shall fall into mischief They may be persecuted but not forsaken cast down but not destroyed There are strange Changes of Providence we are up and down but shall rise again with the wicked 't is not so Again for stability Prov. 10. 4 5. As the whirlwind passeth so is the wicked no more but the righteous is an everlasting foundation Wicked men being great in power rend and tear all things and bring down all things before them but they have no foundation the one is fleeting as the Wind the other is settled as the Earth So Prov. 12. 3. A man shall not be established by wickedness but the root of the righteous shall not be moved Wicked men get up seem high for the time but they have no root therefore soon wither they have no root as that Ambassadour when he saw the Treasure of Saint Mark said This hath no root All their policies secret friendships shall never be able to keep them up Ahab was told that God would root out him and all his Family he thought to avoid this threatning gets many Wives and Concubines by whom he hath seventy Children hoping that one of them would remain to succeed him he committeth their tutelage and education to the choicest of his Nobility Men of Samaria a strong Town but you see all this came to nought 1 Kings 10. So Prov. 10. 36. The righteous shall never be moved but the wicked shall not inhabit the earth Every man that is in good estate would fain make it as firm and lasting as he can these settle Polities contract friendships use all means to make their acquisitions firm and secure but pass by the main care which is to settle things upon a righteous foundation and therefore they shall not flourish So for posterity Prov. 11. 21. The seed of tho righteous shall be delivered So Prov. The wicked are overthrown and are not but the house of the righteous shall stand Prov. 20. 7. The just man walketh in his integrity his children are blessed after him All our care is for posterity man multiplied continued In short all manner of blessings Prov. 21. 21. He that followeth after righteousness and mercy findeth life righteousness and honour He findeth life Prov. 11. 19. As righteousness tendeth to life so he that pursueth evil pursueth it to his own death Prov. 12. 28. In the way of righteousness is life and in the path-way thereof there is no death Righteousness he shall have have righteous dealing from others Honour he shall have a good name in the world and be preferred when God thinks fit Use. Is to press us to do Judgment and Justice First As to our private dealing with others carry your selves faithfully and make conscience of justice and equity 1. Propound to do nothing but what is agreeable to righteousness and honesty Prov. 12. 5. The thoughts of the righteous are right but the counsels of the wicked are deceit Our evil purpose spoils all A good man erreth sometimes through ignorance incogitancy or violence of
higher than the highest regardeth and there be higher than they Who can break the power of the greatest The poor and indigent have none to owne them to resent the things done unto them but God who is the supream Lord will not fail to owne them 2. Consider The injustice of such dealing as being contrary to that rule of Reason Quod tibi non vis fieri alteri ne feceris Every man should do as he would have others do to him Put your self in their case Take this rule quite away and there is nothing so false bad cruel that you would not be drawn to think or say or do against your Brother Uncharitableness and want of sympathy with us in our troubles much more insulting over us in our miseries we look on it with detestation and shall we oppress and afflict others when we have power so to do Those that profess themselves Christians should be far from this sin Means 1. The fear of God should bear rule in our hearts Iob 31. 23. For destruction from God was a terrour to me and by reason of his highness I could not endure Levit. 25. 17. Ye shall not therefore oppress one another but thou shalt fear thy God for I am the Lord your God We should be afraid to do them injury as if a strong party able to repay injuries were ready to be avenged upon us for it 2. Take heed of envy covetousness pride revenge these are ill Councellors Ahab envies Naboth's Vineyard and covets it and that put him upon oppressing him So Hos. 12. 7. He is a merchant the ballances of deceit are in his hand he loveth to oppress So take heed of pride Psal. 10. 2. The wicked in his pride doth persecute the poor So when persons are of a revengeful temper it will put them upon oppression and persecution for every fancied or supposed affront offered to them the enemy and avenger go together Psal. 8. 2. 3. Think of Changes that pride may not be without a Curb nor affliction without a Comfort 'T is the proud oppress who are drunk with their wealth and outward prosperity The Lords people are not troubled by humble Souls that are sensible of their mutableness and frailty but by those who little think of these things and how hard it fareth with them that fear God II. Here are the persons to inflict it The proud Doctr. The proud are they that especially persecute the Godly Who are the proud 1. Generally those that obstinately stand it out against God and the methods of his Grace Neh. 9. 16. But they and our fathers dealt proudly and hardened their necks and hearkened not unto thy Commandments and Verse 29. Yet they dealt proudly and hearkened not to thy Commandments Jer. 13. 17. My soul shall weep in secret for your pride 2. More especially those that are too well conceited of themselves seem by their affecting to meddle with things too high for them Psal. 131. 1. Lord my heart is not haughty nor mine eyes lofty neither do I exercise my self in great matters nor in things too high for me murmure under crosses quarrel with Providences finding fault with all Gods sayings and doings trust in themselves that they are righteous Luke 18. 14. scoff at others for their godliness Psal. 119. 51. The proud had me greatly in derision Psal. 10. 2. The wicked in his pride doth persecute the poor ready to brawl on all occasions Prov. 23. 10. Only by pride cometh contention would have all to stoop to them are stiff in their opinions boasters lessening the gifts of others impatient of admonition 3. The particular pride here mentioned when men are high minded and trust in uncertain riches drunk with their prosperity So oppressing in their Honour and Greatness as if they would trample all others under foot and crush them at pleasure These are merciless and pitiless disdain the poor whatsoever presence of God they have with them we are filled with the scorning of them that are at ease SERMON CXXXV PSAL. CXIX VER 123. Mine eyes fail for thy salvation and for the word of thy righteousness IN the former Verse David spake as one under oppression here he setteth forth his longing and waiting for deliverance In the Words we have I. The act of Faith together with the object of it His eyes were to the salvation of God II. The defect and weakness of his Faith and Gods delay implied in the occasion of it Mine eyes fail III. The ground and support of his soul in this exercise The word of thy righteousness By salvation is meant temporal deliverance His eyes were to this salvation that is he did with faith and patience wait for it But in waiting his eyes failed that noteth some deficiency and weakness but his support during all this was the word of Gods righteousness that word wherein God promised salvation and deliverance to them that are oppressed And he calleth it the word of his righteousness because he is one that kept it justly and faithfully as if he had said Surely God is righteous and is no more liberal in promises than faithful in performing therefore though mine eyes even fail yet I will keep looking and longing still for his salvation I begin with the ground of his faith and the support of his soul which is the word of promise Doctr. That Gods word wherein he hath promised deliverance to his suffering servants is a word of righteousness There are three things in the promise Veritas Fidelitas Iustitia Fidelity Faithfulness and Righteousness 1. Veritâ—… Sincerity or Truth in making the promise according to which God doth really intend and mean to bestow what he promiseth For God is not as man that he should lye neither the son of man that he should repent hath he said and shall he not do it or hath he spoken and shall he not make it good To lye is to speak a falshood with an intention to deceive this cannot be imagined of God What need hath he to court a Worm or to mock and â—…ater us into a vain hope what interest can accrue to him thereby Yea the purity of his Nature will not permit it Tit. 1. 2. According to the hope of eternal life which God that cannot lye promised before the world began He will as soon cease to be God â—…s cease to be true for his truth is his Nature he is truth it self Man that is mutable and hath an interest to promote by dissembling may put on a false appearance and speak what he never meaneth but God cannot do so for he is truth it self essentially so in the abstract can admit of no mixture though Creatures may Light it self admitteth not of any darkness but as it is in Subjects so it doth But God is truth and in him is no falshood at all Now of all lies a promissory lie is the worst it is greater than an aâ—…ertory lie An assertory lie is when we speak of a thing past or
Gold yea fine Gold for mark it is not more than I love Gold but more than any man some have an ardent desire of it however it be mortified in Gods Children I. For the Note of inference together with the Duty inferred Therefore I love thy Commandments Some refer it to Gods taking his time to work as the Judg of the world in punishing the wicked for their disobedience and contempt of his Law as if he had said Lord though thou dost connive and hold thy hands for a time yet I know thou wilt undertake the defence of the righteous and not let the wickedness of the wicked go unpunished it will cost them dear in the issue therefore I love thy Commandments c. This sense I cannot exclude If I thought fit to prosecute it it would yield this Doctrine That a little faith would help us to continue our affection to the word of God notwithstanding the wickedness of those that oppose it For in truth here this wickedness doth soon come to an end Psal. 73. 18. Surely thou didst set them in slippery places thou castedst them down into destruction But I rather referr it to the latter Clause They have made void thy Law therefore I love thy commandments Doctr. The more others despise the ways and laws of God the more should a gracious heart love and esteem them So doth David profess that his love to Gods ways was so far from ceasing that he found it encreased rather Reasons 1. Because the ways of God are still the same they were before if there be any difference they only need to be more owned by us with greater zeal and cheerfulness because they are despised and forsaken by others God is the same still Heaven the same and the Scriptures the same whether we have Company to walk with us in heaven-way yea or no and therefore why should not a Christian be the same he was before Their contempt and hatred of Gods ways doth not make void our obligation to God and the Bonds of our Duty to him If God had only required us to be good when we may be so with safety and ease and would dispense with us at other times when Religion is in disgrace then indeed a Christian might change his course and run with the Cry as others do but God hath required in the worst times we should take Gods part and stand for him in the worst places and keep his Name even there where Satans Throne is Rev. 2. 13. and be Saints though in Nero's Houshold Phil. 4. 22. under the nose of a raging Persecutor And as God is the same so his ways are the same Their contempt and hatred of holiness doth not hinder the loveliness of it to a spiritual eye There is a beauty in Gods despised ways Heb. 11. 25. Chusing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season He saw more excellency in the Tents of Iacob than in the Courts of Pharaoh When the outward Glory of his wâ—…ys is darkened and they are put under reproach and trouble yet their inward beauty still remaineth and may be seen by a spiritual though not by a carnal eye by those that will not judge according to appearance but judge righteous judgment Iohn 7. 24. The external Glory which is the favour of the World outward prosperity and Countenance is foreign and accidental but this is essential and ever remaineth And as holiness is the same so the Scriptures are the same they do not speak one thing to day and another to morrow and leave us at a latitude to put our selves into all changes and postures 2 Cor. 1. 19. For the son of God Iesus Christ who was preached among you by us was not yea and nay saith the Apostle but in him was yea The Scripture doth not allow saying and unsaying and building again the things which we have destroyed Gal. 2. 18. For if I build again the things which I have destroyed I make my self a transgressor Truth is the same in all Ages not like an Almanack to be changed every Year or calculated peculiarly for one Meridian Nor is it always the same Indeed in some lesser things that serve only for the conveniency of Religion we may upon weighty grounds change practice and do that which is good where best may not be had So Heaven is the same still it not only serveth us as an Antidote in Prosperity but as a Cordial in Adversity and is at all times to be regarded Well then since God and Holiness and Scripture and Heaven are always the same why should not we If there be change it should be in the degree of our love that it be greater than it was before to repair God in point of Honour and to testifie against the defection of others that we are not of their stamp who do not see by their eyes nor walk by their principles nor allow of their warpings 2. God expects more from gracious hearts because of their relation to him and acquaintance with him and therefore if others despise the Laws of God they should esteem them the more Iohn 6. 66 67. From that time many of his Disciples went back and walked no more with him Then said Iesus unto the twelve Will you also go away It goeth nearer to Christs heart that those should forsake him that are trained up in his bosome that the Devil should steal away souls under his own arm Whatever defection others make yet that those who have tasted of his mercy drunk of his Cup feasted with his lâ—…aves have had experinence of his Grace will ye also He stood not upon the multitudes going so much as his Disciples Therefore they should rowze up themselves in evil times 3. The good and the bad do exercise and keep one another in breath and vigour When there are but two factions that stand in opposition to one another one apparently for God the other apparently for Satan it addeth zeal and indignation to both sides and they mutually inflame one another and are as Ieremiah's two Baskets of Figgs the good Figgs very good and the evil Figgs very evil Ier. 24. 3. When others are so very bad it should not quench zeal but inflame it we should be not only good but very good Corruption the more it is opposed the more it stormeth and groweth outragious as a River swelleth by opposing Damms and Banks against it they rage upon restraints now the floods break loose So on the other side should Grace be more earnestly and zealously exercised the more it is opposed as the casting on of water sets the Lime on fire To be sure their malice will put us to a great deal of trouble and trouble is a time to exercise Grace To be much in prayer and faith and patience and mortifying corruptions and watchfulness and wary walking that we may neither take infection our selves nor give occasion to others to stumble at
the Scriptures were written not for Ministers or professed Students God speaketh to all sorts of men in the Scripture and therefore would have all understand them He wrote the Scripture that it might be read of all young and old Deut. 30. 11 12. This Commandment which I command thee this day is not hidden from thee neither is it far off It is not in heaven that thou shouldest say Who shall go up for us to heaven and bring it to us that we may hear it and do it c. Rich and poor the King was to read in it all the days of his life Deut. 17. 18 19. It shall be that when he sitteth upon the Throne of his Kingdom he shall write him a Copy in a Book out of that which is before the Priests the Levites and it shall be with him and he shall read therein all the days of his life Every good man is to meditate in it Psal. 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night Deut. 6. 6 7. These words which I command thee this day shall be 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 and when thou liest down and when thou risest up The Apostles wrote Epistles to the whole Church spake to old men youth little Children 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 To Kings Judges Men Women Husbands Wives Fathers Children Masters Servants was it written for their use nor must it be taken out of their hands nor is it above their reach 3. The end why it was written to be a sure and infallible direction to guide us to eternal life and make us wise unto salvation 2 Tim. 3. 15. And that from a Child thou hast known the holy Scriptures which are able to make thee wise unto salvation through faith which is in Christ Iesus Not only so but it is our food and means of growth 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word that ye may grow thereby Every life hath food convenient for it It is our weapon in temptation Ephes. 6. 17. And take the helmet of salvation and the sword of the Spirit which is the word of God To be read by all in this spiritual warfare they are all engaged in It is Gods testament therefore should be viewed by his Children the Epistle of the Creator to his Creatures therefore to be read by them to whom it is sent Gods Letter must not be intercepted upon all these reasons There is enough to make wise the simple in Scriptures But is there nothing difficult in Scriptures Answ. Yes to subdue the pride of mans wit to quicken us to wait and depend upon him for knowledge to prevent contempt to exercise our industry and diligence and to fasten truths on our minds There is some difficulty but not such difficulty as that the people neither can nor ought to read them with profit which is the dispute between us and Papists There is no difficulty but what is conquerable by that Grace that God ordinarily dispenseth and the means of explaining or applying not a whole loaf but a dimensum his share for it distributes to every man his portion Use 1. For the confutation of them that forbid the simple the use of the word The Papists say Gods Word is dark and hard to be understood therefore they lock it up from the people in an unknown tongue as if none could profit by it but the learned sort Yea many among us are ready to say What should simple men do with Scripture and think all the confusions and troubles of the world come from giving people this liberty Answ. Though in the word there are mysteries to exercise the greatest Wits yet there are plain truths to edifie the simple This Text is a notable proof against them It is good to have a Text against every errour of theirs They are injurious to God as if he had revealed his mind so darkly or his word that it were so doubtful and harmful that there were danger in reading it injurious to the Scriptures while they tax them with obscurity injurious to the people of God while they despise those whom the Lord inviteth with their Pharisaical pride Iohn 7. 49. But this people who know not the Law are cursed hinder them of their comfort The simple have souls to save therefore have need to see with their own eyes to consider Gods Charter They pretend they do it in mercy to the people lest by their mistakes they should ruine themselves and introduce confusion into the world They should as well say All must be starved and deny meat and drink because some surfeit But certainly they do it for their own interest they have false Wares to vend and to keep the people from discovering the errours they impose upon them they would conceal the Scriptures from them Ignorance is a friend to the Devils Kingdom The blind go as they are led They are afraid of the Scriptures as a Thief of a Candle or the light which would discover his villany and hinder his design Iohn 3. 20. Use 2. Of encouragement to poor Christians that have a sense of weakness Before Plato's School was written Let none but the learned come in hither but Christ inviteth the simple that none might be discouraged he speaketh to all sorts Prov. 8. 4 5. Unto you O men I call and my voice is to the sons of men O ye simple understand wisdom and ye fools be of an understanding heart That which is spoken to all is thought to be spoken for none Christ speaketh to men under their several distinctions noble base young or old rich or poor If any earthly profit be offered to any that will take it who will exempt themselves None are so modest But in spiritual things persons are more stupid Let none be discouraged by weakness of parts all are invited to learn and here they may be taught of any capacity Oh! but how many will say I am so weak of understanding that I shall make no work of such deep mysteries as are contained in the Scriptures Answ. 1. Many times this objection cometh from a sluggish heart to ease themselves of the trouble of a duty as meditation or prayer they pretend weakness they would have a rule that would make knowledge 2. If it be serious God is able to interpret his own Book unto thee He must indeed open the door or we cannot get into the knowledge of truths there If you had better parts you would be but groping about the door He that hath not the right Key is as far from entring the
But Justification is but a relative It rendreth us amiable in the eyes of God God hateth sin more than misery Sin is against Gods very nature God can inflict punishmeâ—…t but he cannot infuse sin Gods interest and honour is to be preferred before our comfort and personal benefit In sanctification besides our personal benefit which is the perfection of our natures Gods honour and interest is concerned in our subjection to him Justification is a pledge but Sanctification is not only a pledge but a beginning 't is removens prohibens We love him for pardoning but he delighteth in holiness he delighteth in us rather as sanctified than pardoned We love much because much is forgiven Luke 7. 47. But God delighteth in the pure and upright Prov. 11. 20. Such as are upright in their way are his delight Use. 1. For reproof of three sorts First Of those that would have ease and comfort but care not for duty would have the love of God to pacifie their Consciences but never mind this to have their hearts directed in Gods ways Hos. 10. 11. Ephraim is as an Heifer that is taught that would tread out the Corn but not break the Clodds It yielded food Deut. 25. 4. They would be feasted with priviledges yet abhor service when they prize comfort To these we may argue not only ab incongruo how disingenuous it is to separate duty and comfort to be so ready to expect all from God and so unwilling to do any thing for him 'T is contrary to the disposition of Gods Children Tit. 2. 11 12. and Rom. 12. 1. But ab impossibili Will God ever delight in you till you be conformed to his Image Christ came not to make a change in God but in us not to make God less holy but us more holy 'T is not agreeable to the reasonable nature to conceive that God should be indifferent to good and bad or a friend to those that break his Laws Would you think well of that Magistrate that should let men rob and steal and beat their Fellow-Subjects and not only connive at them but receive them into his bosome You that have but a drop of the Divine Nature cannot delight in the company of Sinners 2 Pet. 2. 8. Secondly Those that would have the favour of God but expect it should be shewed to them in temporal things Alas these things are promiscuously dispensed to all Can be no evidence of his special love God is behind-hand with none of his Creatures Eccl. 9. 1 2. sometimes evil things to good men and good things to evil men Iosiah dyed in wars as well as Ahab Is Abraham rich so is Nabal Is Ioseph honoured by Pharaoh so is Doeg by Saul Hath Demetrius a good report of all men 3 Iohn 12. so have false Teachers Luke 6. 26. Hath Caleb health and strength Iosh. 14. 11. so have wicked ones No bands in their death Psal. 73. 4. Their strength is firm Was Moses beautiful Acts 7. 20. so was Absolom 2 Sam. 14. 25. Did God give learning and wisdom to Moses and Daniel c. Dan. 1. 17. so to the Egyptians Acts. 7. 22. Long life to Ishmael Gen. 25. 17. as well as to Isaac Gen. 35. 20. Thirdly The Children of God that murmure and repine at their sufferings when others ignorant of the mind of God and the strictness of his ways fare better Psal. 17. 14. 'T is often seen That he that encreaseth knowledg encreaseth sorrow Eccl. 1. 18. Drones and Sots have their ampler revenues but we should not be thereby discouraged 'T is their portion Prov. 3. 31 32. Envy thou not the Oppressor and chuse none of his ways for the froward are an abomination unto the Lord and his secret is with the righteous They are hateful to God while they flourish 'T is a greater evidence of Gods favour and friendship to understand his counsel in the Word and to be acquainted with the mysteries of godliness than to enjoy all the power and greatness in the world the knowledg of a despised hated truth than to flourish in opposition against the ways of God through ignorance obstinacy and prejudice Use 2. Is direction to us 1. For strict walking If we would have a comfortable sense of Gods love we must resolve upon a strict course of holy walking Gal. 6. 16. And as many as walk according to this rule peace be on them and mercy upon the Israel of God and Psal. 85. 8. and Ephes. 4. 30. 2. If we would walk strictly we must go to God for continual direction Psal. 86. 11. Teach me thy way O Lord I will walk in thy truth unite my heart to fear thy name Psal. 143. 10. Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness Especially when blinded with interest or apt to be carried away with temptations 3. Gods teaching is not only directive but perswasive it prevents sin Psal. 119. 133. quickens to Duty Psal. 119. 33 34 35. Teach and keep and make me to go for that 's the difference between literal instruction which we have from man and spiritual instruction which we have from God Gods teaching is drawing â—…ohn 6. 44. 45. SERMON CLI PSAL. CXIX VER 136. Rivers of water run down mine eyes because they keep not thy Law MOST of the Sentences of this Psalm are independent and do not easily fall under the rules of method so that we need not take pains in clearing up the Context the Verse needs it not the time permits it not only you may observe this That often in this Psalm David had expressed his great joy and now he maketh mention of his exceeding grief There is a time to rejoyce and a time to mourn as times vary so do duties We have affections for every condition Indeed in this Valley of tears mourning is seldome out of season either with respect to sin or misery for our selves or others David that did sometimes mourn for his own sins and watered his Couch with tears Psal. 6. 6. He took also his time to mourn and bewail other mens sins Rivers of tears run down mine eyes because they keep not thy Law In the Words observe David's grief is set out by 1. Constancy and greatness of it Rivers of tears run down mine eyes 2. The goodness of the cause or reason of it Because they keep not thy Law Rivers of tears He compares his tears to a Stream and River always running The same expression is used Lam. 2. 18. Let tears run down like a River day and night let not the apples of thine eyes cease When affections are vehemently exercised the Scripture is wont to use such kind of expressions The will of a godly man is above his performance it is wont to do much more than the body can furnish him with abilities to express He had such a large affection that he could weep Rivers Because they Some referr it to eyes the
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
and serve him Not to pluck the Stars from the Sky or to guide the Chariot of the Sun not such sublimity of Knowledg and Learning nor such a quantity and proportion of Alms nor to lance thy self or offer thy first-born nor Rivers of Oyl nor thousands of Rams for a burnt-Offering Mic. 6. 8. He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God The Lords Commands are not rigid and severe and unreasonable but sweet and desirable that we should do wrong to none do good to all and maintain communion with him and is this burthensome Go try the Drunkards life and the Adulterers life you will see the temperate the chast have much the sweeter life of it Therefore let there not be one disallowing thought of what God hath required Could we bring you to esteem the Word other things would come on more easily 3. Owne it and improve it as a faithful Word building upon the promises fearing the threats thereof The Word will not deceive them that are ruled by it Consider your condition and what will be the event of things There is a curiosity in men to know their own destiny We may easily know what shall become of us by the Word of God and if men were not more curious to know their end than careful to amend their lives they need not seek any other Oracle Rom. 8. 13. For if ye live after the Flesh ye shall dye but if ye through the Spirit do mortifie the deeds of the Body ye shall live So for the end of any action if the word of God say it will be bitter in the latter end though it bring profit and pleasure for a while believe it against all the wicked men in the World and say I do more believe this one Text and place of Scripture than all that men can do and say Mind the great Duties of the Gospel and venture your souls in Christs hands upon these terms 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 I have nothing but God's Word yet I will venture my salvation my All upon it upon his bare word Comfort your selves in the midst of difficulties with the truth of Gods Word when all sense and outward seeming is contrary to the promise Before a promise be accomplished there will be unlikelihoods I will instance in Paul's Prediction Acts 27. 24 25 26. Lo God hath given thee all them that sail with thee wherefore Sirs be of good cheer for I believe God that it shall be even as it was told me Howbeit we must be cast upon a certain Island c. Yet how many difficulties came to pass First No Isle appeareth they are tossed in the Adriatick Sea for fourteen days together they knew not where they were nor whither they did go Thus doth God delay the accomplishment of the promise they know not how nor which way it shall be made good Another difficulty was That meeting with some Isle it fell out in the night-time they deemed they drew near to some Country but yet feared they should be split upon the Rocks ver 30. the Ship-men were ready to flee out of the Ship leave Paul and his Fellows in danger upon pretence of casting out Anchors out of the Fore-stern and so they were ready to miscarry in the Haven When this difficulty was over and it was day they were not able to row to Land because of their long fasting having eaten little or nothing for fourteen days Another difficulty was When they would have thrust the Ship ashore it was broken all in pieces what with high Banks and two Seas meeting Another difficulty was When they were to swim to Land they think of killing the Prisoners and the Captain willing to save Paul kept them from their purpose and so they escaped all to Land Therefore do not distrust the Word but especially bear up with the hope of eternal life though remote and in another World which we never saw 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 Rom. 2. 7. To them who by patient continuance in well-doing seek for life and glory and immortality eternal life You will meet with bitter conflicts heavy troubles sad desertions yet remember Gods Word is a faithful Word and let this cheer and revive you Use 2. Express these Vertues of the Word We must be righteous and true if the Word of God be so for the Impression must answer the Seal and Stamp Rom. 6. 12. But God be thanked that ye were the servants of sin but ye have obeyed from the heart that form of Doctrine which was delivered you 2 Cor. 3. 3. Ye are declared to be the Epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in Tables of Stone but in fleshly Tables of the heart Phil. 3. 16. Holding fast the word of life that I may rejoyce in the day of Christ that I have not run in vain neither laboured in vain A Christian is the Bible exemplified such a conformity there must be there to the Law of God the same light that shineth forth in Scripture should shine forth in the lives of the godly so it was in Hezekiah Isai. 38. 3. Remember O Lord how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight And of David it is said 1 Kings 3. 6. Thy servant David walked before thee in truth and righteousness and uprightness of heart First For righteousness A Christians business is to give to every man his due to do what he is bound to do to God and man Matth. 22. 21. to render to Caesar the things that are Caesar's and to God the things that are God's Whether by the Law of Nature 1 Tim. 5. 8. If any provide not for his own and especially for them of his own house he hath denied the faith and is worse than an Infidel Or by relation as Boaz did the part of a Kinsman to Ruth Ruth 3. 13. Tarry this night and it shall be in the morning that if he will perform unto thee the part of a Kinsman well let him do the Kinsmans part but if he will not do the part of a Kinsman then will I do the part of a Kinsman to thee as the Lord liveth Or by place or station Neh. 6. 11. And I said Should such a man as I flee and who is there that being as I am would go into the Temple to save his life I will not go in Or by paction or agreement Col. 4. 1. Masters give to your Servants that which is just and equal Or according to rules of prudence equity
three concurr in Elijahs speech Kings 1. 19. 10. I have been very jealous for the Lord God of Hosts there 's his zeal why for the Children of Israel have forsaken thy Covenant there 's his Truth perverted they have thrown down thy Altars there 's his Worship overturned they have slain thy Prophets with the Sword there his Servants are wronged So that zeal mainly is concerned when God suffers loss in any of these things if his Truth be perverted his Worship overturn'd his Servants be despitefully used vexed and grieved then zeal presently shews it self in opposing these things or in grieving for them 1. Zeal seeks to preserve the Truth of God inviolable Truth is a precious depositum Trust and Charge which God hath committed to the keeping of his People and without zeal to defend and propagate and maintain it though with the greatest hazard it will never be kept and you will never be faithful to God We are a kind of â—…offees for the present age and Trustees for the future and the charge of Gods Truth is put into our hands and we must see it be transmitted to the World pure and undefiled therefore Iude ver 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must contend earnestly for the Faith which was once delivered unto the Saints When others would violate the Truth we must contend with them Ier. 9. 3. They are not valiant for the Truth A Christian needs not only the labour of an Ox that he may be diligent but the valour of a Lion that he may appear for God in defence of his Truth when it is invaded and inâ—…roached upon and especially doth this concern the Officers of the Church this zeal they should have for the word Titus 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding fast the faithful Word The word signifies to be good at holding and drawing that is when others would wrest it out of our hands we should hold it fast as a staff that an other would take out of our hands we hold it faster and wrestle with him so should we wrestle contend and hold fast the truth when others would draw it from us And Phil. 1. 27. Striving together for the Faith of the Gospel O! we should not let one dust of truth perish This is to be zealous for the Truth standing to and striving for the defence thereof in our way and place If God had not raised up zealous Instruments in every Age to plead for his Truth what a sad case would the Church have been in Truth would have been buried under a great heap of prejudices and Christs Kingdom have been crusht in the very Egg and Religion strangled in the cradle But there 's a cloud of Witnesses gone before us in every age God sets up some of all Sexes Ages Conditions that have owned his despised and oppugned Truths and have not counted their lives dear so as they might give their testimony to the Truth of God Rev. 12. 11. and have more greedily embraced Martyrdom then Others honours and dignities in the Church as Sulpitius Severus observes they have with greater desire affected the glory of Martyrdom and Suffering for the Truth that they might be faithful to God and the Souls of Men in future Ages and to preserve Gods Truth inviolate they have greedily sought this honour to suffer for God And Ignatius he could say come saith he I desire the Beasts that are prepared should be let loose for me it is better to dye for Christ then to command the ends of the Earth And Basil when the Arrian Emperour threatned those that did oppose his Religion should dye the Death the wild Beasts let them be let out would to God it were so that I had the honour to dye for the Truth of Christ This was notably for the encrease of Christs Kingdom and thus the Lord hath inspired his people with a Holy Love and Zeal 2. For his Worship that that may not be corrupted but his Institutions kept Pure Zeal is conversant about that too Exod. 20. 5. Thou shalt not bow down thy self to them nor serve them for I the Lord thy God am a jealous God In the first Commandment God forbids a false God in the second he forbids the false Means of Worship as before the false Object Now because the Means of Worship are apt to be perverted the Lord shews how jealous he was for his Worship I am a jealous God if the Institutions of God be perverted then I will visit the iniquity of the Fathers upon the Children unto the Third and Fourth Generation of them that hate me The Children are considered in that Commandment because usually the interest of Families is our great snare when an Idol is set up or a false means of Worship the chiefest false worship is an Idol and the greatest sin is put for all the rest before an Idol the Imagination or Invention of men when that is set up The Lord speaks of the interest of Families because men are apt to think they shall undo them and their Families if they contend in this matter Now be you zealous of my worship for I will visit the iniquity of the Fathers upon the Children That the interest of Families might not abate our zeal the Lord takes the Family into the Curse for the violation and likewise into the Blessing for zeal for his Institutions And so Christ saith Iohn 2. 17. The zeal of thy house hath eaten me up We should be zealous for Gods Worship Ministers they should Preach zealously and Magistrates govern zealously to purge Gods house and Christians pray zealously every one of us as far as the bounds of our calling will permit should be zealous for Gods Worship Quis comeditur zelo Domus Dei saith Austin Who is he that is eaten out with the zeal of Gods house He that desires that no humane invention may be blended and mixed with Gods Worship and would fain amend what 's amiss This zeal is the only right and acceptable Principle of Reformation our great indignation against all false worship whatever I remember the story of Valentinian who was afterwards Emperour when according to the duty of his place being Captain of the Guard to Iulian the Apostate and Emperour he was engaged to attend him into the Heathen Temple of Fortune and the Priests were to sprinkle the lustrating and holy-water for that Ceremony was common to the Heathens with the Papists and a drop of it lighted upon Valentinian he struck the Priest that did it and said thou hast defiled me thou hast not purged me he thought his garments to be contaminated and not his body sanctified and he tore off his Belt renounced his honour rather then he would do any thing that should be contrary to his Religion and for this Iulian sent him into banishment and within a year and few Months the story tells us that he received the reward of his holy Confession and owning of Christ the Roman Empire For the
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
of the World which have their portion in this life As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Christ gave his Spirit to the rest of the Disciples and the Purse to Iudas he had the keeping of the bag that was the worst Gods dearest Children usually have the least in this World that they may look higher as Levi had no portion among his Brethren because God would be his portion Others have more plentiful Accomodations for Back and Belly they are better Clad their Tables more plentifully furnished and supplied larger portions for their Children they that look to save any thing or get any thing by Religion but the saving of their Souls are fouly mistaken if we have more than others Religion calleth for more disbursements Charity and liberal distributions exposeth to Troubles Religion moderateth our desires and forbids all unjust ways of acquiring Wealth calleth upon us to forsake all for a good Conscience Therefore they that follow Christ out of a design to be rich in this World lose their aim not but that Hypocrites sometimes make a Market of Religion but then God is Angry and they and the Church too payeth for it at last not but that Religion bringeth in Temporal supplies Mat. 6. 33. First seek the Kingdom of God and his righteousness and these things shall be added unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 food and raiment it bringeth in God may give some a more plentyful allowance especially if they be Faithful Stewards then they are intrusted with more but generally they are mean and small or if they have more of this Worlds goods they have their Afflictions in other kinds 2. 'T is necessary to cut off the provisions of the Flesh and the fuel of their Lusts a rank soil breedeth Weeds and when we sail with a full stream we are apt to be carried away with it We either glut our selves with the Pleasures of the Flesh or grow proud and hanker and linger after the Pomp and Vanities of the World and neglect God And therefore God is fain to diet us and to keep us bare and low as he is said to cut Israel short 2 Kings 10. 32. When he streightned their Coasts and Borders so for our cure we need not only internal Grace to abate the Lust but external Providence to catch away the Prey and Bait by which it is fed The wise Man saith not only give me grace but give me neither Poverty nor Riches Prov. 30. 8 9. and Gal. 6. 14. by whom the World is Crucified to me and I unto the World Both parts are necessary riches are a great Temptation we would root here and grow Sensual Worldly and Proud if God did not snatch our Comforts from us when we are apt to Surfet of them a plentiful portion of Temporal things is Spiritually Dangerous 3. That they may be more sensible of his displeasure against their sins and scandalous Carriage by which they have dishonoured him and provoked the pure eyes of his glory Never have scandals faln out but some great Woe followed Matth. 18. 7. Woe to the World because of offences Therefore God hath brought his People low that he may vindicate his Name which through their means is Blasphemed Rom. 2. 24. and make his People sensible of their sin the World shall know that he doth allow sin no more in them than others and therefore though they were as the signet upon his finger he will pluck them off and make them feel the smart of their wandrings Amos 3. 2. You only have I known of all the Families of the Earth therefore I will punish you for all your iniquities They that have been so near and dear to him the World might think he did approve their sins if he did not manifest his displeasure at them Usually their sins go nearest his heart and meet with the sorest vengeance Deut. 32. 19. When the Lord saw it he abhorred them because of the provokings of his Sons and of his Daughters Their relation to God their priviledges and the consequences of their actions aggravate their sins And therefore God is most quick and severe in punishing their sins We complain we were brought low but were not our Provocations first very high The most Religious cannot wipe their mouths and excuse themselves as faultless Oh what a sad part hath been lately acted upon the Publick Stage What a trade have many driven for themselves under a mask of Religion What breaches in the body of Christ uncharitable divisions making a profession of the Name of Christ for Carnal ends 4. That we may learn to live upon the Promises and learn to exercise suffering Graces especially dependance upon God who can support us without a temporal visible Interest Compare Rev. 12. 11. And they overcame him by the bloud of the Lamb and by the word of their Testimony and they loved not their lives to the death Rev. 13. 7. And it was given unto him to make War with the Saints and to overcome them and power was given him over all Kindreds and Tongues and Nations You shall see how the Enemies overcome and the Saints overcome The seed of the Woman and the seed of the Serpent The Beast raiseth the World against the Saints and prevaileth over their Bodies he overcomes them by spoiling them of Liberty Lives and Temporal Estate but they overcome by adhereing to Truth and resisting his Temptations and their own Corruptions even in the lowest Estate by Suffering So for other Graces Patience Meekness Self-denial Spiritual Comforts as the Stars in their order fought against Sisera so all graces are exercised in their turn Rev. 13. 10. Here is the Faith and Patience of the Saints that is a time to act these Graces a full Third of the Scriptures would be lost which containeth Comfort for Afflicted ones if God did not exercise them with Temporal Afflictions 5. That God may convince the Enemies that there is a people that do sincerely serve him and not for carnal selfish Ends. Iob 1. The Carnal World suspect private selfish worldly aims and designs in all that we do and attribute all our Duties to Interest being themselves led by Interest they cannot think others are led by Conscience Men are apt to suspect and maligne what they will not imitate There is sometimes too much advantage given many are Mercenaries only esteem the ways of God when beneficial to them Ioh. 6. 26. Ye seek me not because ye saw the Miricles but because ye did eat of the Loaves and were filled Therefore it is needful to heighten the price of Religion when it is too cheap a thing to be a Christian. This God doth by bringing his People low that the World may see some will cleave to him in all conditions not only when his wayes are befriended but when frowned upon God will glorifie himself and his Truth by their Constancy 6. That his glory may be more
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
the Word Scripture Faith and Scripture Repentance are still fed by the Word It teacheth us how to believe and how to repent and how to pray and how to live especially the Heavenly Life and there can be no true Comfort and Peace without the Word Rom. 15. 4. That ye through Patience and Comfort of the Scriptures might have hope 2. Use. We should consider the Truth of the Word partly in the general for the strengthening and settling of our Faith and to make it more clear and solid and certain Eph. 1. 13. In whom ye trusted after that ye heard the Word of Truth When boisterous Temptations would carry us to some evil which God hath forbidden and severely threatned that the point of the sword of the Spirit be put to the bosome of it Deut. 29. 19 20. 2. When you are settling your souls as to the main point of Acceptance with God 1 Tim. 1. 15. This is a faithful saying and worthy of all Acceptation that Iesus Christ came into the World to save sinners of whom I am chief The Word will never deceive them that seek Righteousness there 3. When difficulties arise that oppose the promise or expectation of relief according to the promise you should urge the truth of the word in the very face of difficulty thy law istruth Take Pauls instance Act. 27. God by Promise gave all that sailed with Paul in the Ship their lives yet how many difficulties came to pass At first when they were in the Adriatique Sea for so many days and nights and had neither seen Sun nor Stars they knew not where they were nor whether they should go here was little appearance of Gods making good his word to Paul Another Difficulty fell out they feared they were near some Countrey they sounded and found they were near some land but what land they could not Conjecture and were afraid of being split in pieces against the Rocks but the Shipmen that knew the danger of these Seas they must go out of the Ship they would make use of their long Boat and so they were ready to miscarry in the sight of the land but Paul prevented them And after 't was day the men were spent because of long fasting and conflicting with the Waves they could not ply the Oar. Another difficulty they were where two Seas met they run the Ship a ground and resolved to kill Paul and the rest of the Prisoners lest they should swim to land but the Captain willing to save Paul prevented that purpose And so at length they came all to shore though followed with difficulty upon difficulty God made good his Promise to a tittle ver 44. Pray observe how Paul urged Gods Promise against the greatest difficulties as sufficient ground of encouragement to expect relief ver 25. for I believe God that it shall be even as it was told me SERMON CLX PSALM CXIX VER 143. Trouble and Anguish have taken hold of me yet thy Commandments are my delights IN the Words we have I. Davids Temptation Trouble and Anguish have taken hold of me II. Davids Exercise under that Temptation thy Commandments are my delight III. The Benefit of that Exercise notwithstanding the greatness of the Temptation Yet 'T is propounded with a non obstante I. The Temptation was very great for he speaketh of Trouble and Anguish The joyning of Synonymous Words or words of a like import and signification increaseth the sense and so it sheweth his affection was not ordinary Yea both these words have their particular use and emphasis Trouble may Imply the outward Tryal and the difficulties and streights he was in Anguish Inward Afflictions the one the Matter of the Trial and the other the sence of it The other expression also is to be observed have taken hold of me in the Hebrew have found me so the Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Latin out of them tribulatio et angustia invenerunt me have found me that is come upon me as the expression intimateth Troubles are said to find us because they are sent to seek us out and in time will light upon us We should not run into it but if they find us in our duty we should not be troubled at them Sometimes in Scripture we are said to find trouble and sometimes trouble to find us We are said to find trouble David said Psal. 116. 3. I found trouble And so now here in the Text Trouble and Anguish found him There is no difference or if any the one noteth a surprize Trouble findeth us when it cometh unlooked for our finding it noteth our willingness to undergo it when the Will of God is so especially for Righteousness sake II. Davids Exercise under this great Temptation thy Commandments are my delights Where we have 1. The Object thy Commandments The Commandment is put for the Word in general which includeth Promises as well as Precepts the whole Doctrine of Life and Salvation However the property of the form is not altogether to be overlooked even in the Commandments or the Conscience of his Duty he took a great deal of Comfort 2. The Affection Delight He had said before that he did not forget Gods statutes when he was small and despised ver 141. now he delighted in them This was his great love to the Word that he could find sweetness in it when it brought him trouble such sweetness as did allay all his sorrows and overcome the bitterness of them 3. The Degree Delights in the plural number He did greatly delight in it Omnis oblectatio mea saith Iuâ—…ius Thy Commandments to me are instead of all manner of delights and pleasure in the World III. The next is the Opposition of this Exercise to that temptation yet 'T is not in the Original but necessarily Implyed and therefore well inserted by our Translators to shew that the greatness of his Streights and Troubles did not diminish his Comfort but Increase it rather The Points are these First God â—…th it necessary sometimes to exercise his People with a great deal of Trouble Seconâ—…â—…his Trouble may breed great Vexation and Anguish of Spirit even in a gracious â—…rt Thirdly Notwithstanding this Trouble and Anguish gracious Hearts will manifest their graciousness by delighting in the Word Fourthly They that delight in the Word will find more Comfort in their Afflictions than Troubles can take from them or such sweetness as will overcome the sense of all their Sorrows This was alwayes Davids help to delight in the Word and this brought him Comfort though in deep Troubles For the First Point That God seeth it necessary sometimes to exercise his People with a great deal of Trouble Though they are highly in Favour with God yet they have their share of Troubles as well as others This is true if you 1. Consider the People of God in their Collective Body and Community which is called the Church 'T is the Churches name Isa. 54. 11 12. Oh
gave it at first Gen. 2. 7. God formed man of the dust of the ground and breathed into his Nostrils the breath of Life and Man became a living Soul and still this Life is at Gods disposing and he will sooner continue it to us in a way of Obedience then in a way of Sin Iob 10. 12. Thou hast granted me life and favour and thy Visitation hath preserved my Spirit Act. 17. 28. In him we live and move and have our being The same Power that giveth us Being maintaineth it as long as he pleaseth All is at the dayly dispose of God 2. Life is better preserved in a way of Obedience then by Evil-doing that provoketh God to cast us off and exposes us to Dangers 'T is not in the Power of the World to make us live or die a day sooner or longer than God pleaseth If God will make us happy they cannot make us miserable Therefore give me understanding and I shall live that is lead a comfortable and happy Life for the present Prevent sin and you prevent danger Obedience is the best way to preserve Life Temporal as great a Paradox as it seems to the World 't is a Scripture Truth Prov. 4. 4. Keep my Commandments and live And Verse 13. Take hold of instruction let her not go keep her for she is thy life And Prov. 3. 16. Length of dayes is in her right hand and in her left Riches and Honour And Verse 18. She is a tree of Life The Knowledge and Practice of the Word is the only meanes to live Comfortably and Happily here as well as for Ever hereafter II. Life Spiritual that is two-fold the Life of Justification and the Life of Sanctification 1. The Life of Justification Rom. 5. 18. The free gift came upon all men to Iustification of Life He is dead not only on whom the Hangman hath done his work but also he on whom the Judge hath passed sentence and the Law pronounceth him dead In this sense we were all dead and Justification is called Justification to Life there is no living in this sense without knowledge Isa. 53. 11. By his knowledge shall my righteous Servant Iustify many We live by Faith and Faith cometh by Hearing and Hearing doth no good unless the Lord giveth Understanding as Meats nourish not unless received and digested 2. The Life of Sanctification Eph. 2. 1. And you hath he quickened who were dead in trespasses and sins And men live not properly till they live the life of Grace they live a false counterfeit Life not a blessed happy certain and true Life Now this Life is begun and carried on by saving knowledge Col. 3. 10. the new man is renewed in knowledge Again Men are said to be alienated from the life of God through the ignorance that is in them Eph. 4. 18. They that are ignorant are dead in Sin Life Spiritual cometh by Knowledge Hence beginneth the change of the Inward Man and thence forth we live Give me understanding ut vere in te vivam that the true life begun in me may grow and increase daily but never be quenched by sin III. Life Everlasting or our Blessed Estate in Heaven So 't is said of the Saitits departed they all live to God Luk. 20. 38. And this is called Water of life the Tree of life the Crown of life properly this is life What is the present life in Comparison of Everlasting life The present life 't is mors vitalis a living death or mortalis vita a dying life a kind of death 't is alwayes in fluxu like a Stream it runneth from us as fast as it cometh to us Iob. 14. 2. He flyeth as a shadow and continueth not We die as fast as we live it differeth but as the point from the line where it terminateth 'T is not one and the same no permanent thing 't is like the shadow of a Star in a flowing stream It 's Contentments are base and low Isa. 57. 10. called the life of thy hands 't is patcht up of several Creatures fain to ransack the Store-houses of Nature to support a ruinous Fabrick And compare it with the Life of Grace here it doth not exempt us from sin nor miseries our Capacities are narrow we are full of Fears and Doubts and Dangers but in the Life of Glory we shall sin nor sorrow no more This is meant here the righteousness of Gods Testimonies is everlasting give me understanding and I shall live 't is chiefly meant of the Life of Glory this is the fruit of saving knowledge Ioh. 17. 3. when we so know God and Christ as to come to God by him Use. Let us seek this saving Knowledge of God that we may live first Spiritually here and Gloriously here But few mind it all desire sharpness of Wit and to be as knowing as others no man would be a fool but would own a wickedness in Morals rather than a weakness in Intellectuals but who thinketh of being wiser for Heaven of being seasoned with the Fear of God Most men choak all the Motions and Inclinations they have in that kind with Worldly delights and Worldly businesses being alive to the World and dead to God thronging their hearts with Carnal Vanities but leaving no room for higher and serious thoughts But at length be perswaded what do men desire but Life If you know God and Christ with a saving knowledge you shall have it 1. We were made for this end to come to the knowledge of the Truth and be Saved 1 Tim. 2. 4. We do not live meerly to live but to make provision for a better Life not to satisfie our bodies out of Gods storehouse but to furnish our souls with Grace and exercise our selves in his Law day and night that we may know his Will concerning us and provide for a better Life and live according to the directions of his Word 2. No Creature is so bad as Man when he degenerateth from his End for which he was created 'T is not so much for the Sea to break its bounds or to have a defect in the Course of Nature as the Degeneration of Man 3. You live not properly when destitute of the Life of God and Heavenly Wisdom he doth not live the life of a Man nor preserve the rectitude of his Nature SERMON CLXII PSALM CXIX VER 145. I Cryed with my whole Heart hear me O Lord I will keep thy Statutes IN these Words are First An Allegation I cryed with my whole Heart Secondly A Petition hear me Thirdly A Promise of Obedience I will keep thy Statutes First In the Allegation we have a Description of Prayer by the two Adjuncts of it 1. Intension and Fervency I Cryed 2. The Sincerity and Integrity of it with my whole Heart Secondly The Petition is for Audience only what we translate hear me is in the Heb. answer me Now this being a General it is uncertain what he prayed for it may be for deliverance out of
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I came out from thee So Acts 2. 36. Therefore let all the House of Israel know assuredly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
upon us yet made we not our Prayer before the Lord our God You defeat the Dispensation now you should make up your former Negligence when we are pressed hard on all hands it should put an edge upon our Prayers otherwise our Afflictions will turn to a sad account When God sendeth a Tempest after us and this will not bring us back to him we are summoned to make our Appearance and will not come Ioab would not come till Absalom set his Barley Field on fire Use 2. To encourage us to come to God in our Afflictions now is a time to put the Promises in suit to begin an Interest if we have none to make use of it if we have any then our weakness and nothingness is discovered that we may more apply our selves to God and a time of need will be a time of help Psal. 46. 1. God is a refuge for us a very present help in Trouble that is when Trouble is Trouble indeed then therefore we should call for it most earnestly a necessitous Creature is a fit Object for Mercy You expound Providences amiss if you think Afflictions are a casting off no they are Gods Voice calling you nay his Hand pulling you to him Blessed seasons to bring God and us together then Gods aim is accomplished Hos. 5. 15. I will go and return to my place till they acknowledge their offence and seek my face in their affliction they will seek me early Isa. 26. 16. Lord in trouble have they visited thee they poured out a Prayer when thy chastening was upon them Afflictions do not work thus simply for then they would work upon all but as accompanied with some drawings of the Spirit every condition is blessed when it bringeth you nearer unto God though Crosses be great Trials to any yet if they chase us to the Throne of Grace God is not wholly gone but hath left somewhat behind him to draw us to him It is Desertion in point of Felicity but not in point of Grace Doctrine III. One great request of the Children of God in Prayer is that he would Consider their Affliction This David promiseth in the first place So elsewhere Psal 132. 1. Remember David O Lord and all his afflictions he beggeth God to take notice of his Person and Condition So also Psal. 25. 18. Look upon â—…p affliction and my pain and forgive all my sins he beggeth that his groanes might not be passed over So Hezekiah Isa. 37. 17. where many words are used to this effect Incline thine ear O Lord and hear open thine eyes and see and hear all the words that Senacherib hath sent to reproach the living God If God would but take notice hear and see all would be well And as for personal Calamities so in Publick and Church cases Psal. 80. 14. Return we beseech thee O Lord God of Hosts look down from heaven and behold and visit this Vine If God will but come and see it is enough So in the Lamentations Chap. 1. 9. O Lord behold my affliction for the enemy hath magnified himself So again ver 11. See O Lord and consider for I am become vile Yet again ver 20. Behold O Lord for I am in distress Thus do the Children of God lay open their Miseries before him in Confidence of his Pity But why do the Children of God press this point so earnestly as if they did doubt of his Providence and Omnisciency God knoweth all things and can forget nothing I Answer 1. Though God be not ignorant and unmindful of our Condition yet we are to put him in Remembrance Isa. 62. 6. Ye that make mention of the Lord keep not silence and give him no rest till he establish and till he make Ierusalem a praise in the earth Christ is the Advocate we are Solicitours and Remembrancers for others and humble Supplicants for our selves indeed in so doing we do not put God in mind but put our selves in Mind of the Providence of God which is most graciously conversant about us in our aflicted Condition which is a great Comfort and Support to us The moving of God to Consider begets Faith in us that he will Consider and so we wrestle with God that we may catch an heat our selves 2. The sight of Misery is a real Argument it is clear that we are to use Arguments in Prayer for God dealeth with us as rational Creatures and as such we are to deal too with him Now among Arguments our Afflictions and Miseries are real ones they have a Voice to work upon his Pity and to move him to have Mercy upon us he being inclined to Compassion his eye doth affect his heart as a Beggar to move pity will not only plead with his Tongue but uncover his sores so do the Saints lay open their Misery and unfold their Estate before the Lord for God so loveth his People that the very show of their Miseries moveth him to help them Thus God saith that he would shew mercy to his People for I have seen with mine eyes Zech. 9. 8. God seeth our Case and every degree of our Trouble is marked by him which bringeth it the nearer to his heart yea Gods People themselves are comforted under their saddest sufferings by the Lords seeing and marking thereof Psal. 10. 14. Thou hast seen it for thou beholdest mischief and spight to requite it with thy hand it is enough to them thou hast seen it So Psal. 31. 7. I will be glad and rejoyce in thy mercy for thou hast considered my trouble and known my soul in adversities It is a mighty comfort that God hath an eye upon them in particular and hath friendly Affections towards them 3. The Lord is said to consider when he doth in effect declare his not forgetting or remembring us for good and therefore though God cannot but see and consider our Trouble yet we cannot rest satisfied with it till by real effects he maketh it evident that we may know and all the World may know that he doth consider us and regard our condition and this is that which Saints beg so earnestly that he would by some act or work experiment the Truth or make it appear that he hath heard and seen and taken notice of our sorrows Though the Saints believe his omnisciency and particular Providence yet they cannot rest satisfied til they feel it by some effect by giving real support or help in need according to Covenant and so must all the places before mentioned be interpreted Use. When we or the Church of God or any of the People of God are in any distress 1. Let us go to God and beg that we may see and the World may see that he hath regard to us in our sorrows and doth not wholly pass us over To this end impress upon your hearts the belief of these two things the Eye of his Pity and the Arm of his Power 1. The Eye of his Pity which is more then bare omnisciency it
to plead and standeth to judge his people He will bring matters under a Review and will powerfully shew himself against their Oppressors To this pleading Iob alludeth when he saith Iob 23. 6. Will he plead against me with his great power if he should use his Almighty and Invincible power against me he would easily ruine me So Ezek. 38. 22. I will plead against him with Pestilence and with Blood against Gog and Magog that is the Sythians Turks and Tartars So that you see that God's pleading is not by speaking or by Word of Mouth but by the Veugeance of his Providence against those that wrong his people So against Babylon Ier. 51. 36. Thus saith the Lord Behold I will plead thy cause and take vengeance for thee But that this is a mixt act of Patron and Judge see Micah 7. 9. I will bear the indignation of the Lord because I have sinned against him until he plead my cause and execute Iudgment for me he will bring me forth to the light and I shall behold his Righteousness When Gods People provoke him to anger by their sins he casteth them into Troubles and then their Adversaries are Chief and their Cause is much darkned and obscured all this while God is pleading against them but it is not the Enemies Quarrel but his own Vindication of abused Mercy and Goodness but when once the controversie is taken up between God and them by their Submission and clearing his Justice and imploring his Mercy then God will plead their Cause and take their part against the instruments of his Vengeance and clear their righteous cause who only sought their own ends in afflicting them when God hath exercised their Humility and Patience he will thus do and how I pray you will he plead for them the Text saith there by executing Judgment for them that is by putting his sentence in Execution and then will restore to them their wonted priviledges and own them in the publick view of all and make manifest they are his he will bring them forth to the Light and they shall see his Righteousness 3. The Effect of God's pleading which is the clearing of God's people and the convincing of their Adversaries which God doth partly by the Eminency and Notableness of the Providences whereby he delivereth his people and the markes of his Favour put upon them Nehem. 6. 16. And it came to pass that when all our Enemies heard thereof and all the Heathen that were about us saw these things they were much cast down in their own eyes for they perceived that this work was wrought of our God Their own Judgments were convinced of their folly in opposing the Iews the extraordinary success shewed the hand of God was in it by such incredible and remarkable occurrences doth God bring about their deliverance So Micah 7. 10. When God shall plead her cause then she that is mine enemy shall see it and shame shall cover her which said unto me where is the Lord thy God mine eyes shall behold her now shall she be trodden dâ—…wil as the mire of the streets Those who mocked her Faith should be confounded at the sight of her Deliverance Thus God delights to make the happiness of his people Conspicuous So Rev. 3. 9. Behold I will make them which are of the Synagogue of Satan which say they are Iews and are not but do lie behold I will make them to come and worship before thy feet and to know that I have loved thee He will make their Enemies to know that he hath loved them and ask them forgiveness for the wrongs and outrages done to them Partly by the Convictions of his Spirit undeceiving the World and reproving them for the hatred and malice against his People Ioh. 16. 8. The Comforter when he is come shall reprove the world of Sin of Righteousness and of Iudgment The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Comfort but Convince or Reprove put them to silence so as they shall not in Reason gainsay The Object the World the Unconverted if not the Reprobate The things whereof Convinced of Sin and Righteousness and Judgment of the Truth of Christs Person and Doctrine This was spoken for the Comfort of the Disciples who were to go abroad and beat the Devil out of his Territories by the Doctrine of the Cross that were weak men destitute of all Worldly sufficiencies and Props and Aids Their Master suffered as a seducer their Doctrine cross to mens carnal Interests for them in this manner to venture upon the raging World was a heavy discouraging thing Now the Spirit should come and convince the opposing World so far that some terrified before brought to Evangelical Repentance Acts 2. 37. Now when they heard this they were pricked in their heart soon desire to share in their great Priviledge Acts 8. 18 19. And when Simon saw that through laying on the Apostles hands the holy Ghost was given he offered them money saying Give me also this power that on whomsoever I lay hands he may receive the Holy Ghost but he was yet in the gall of bitterness and bond of iniquity Some almost perswaded Acts 26. 28. Then Agrippa said unto Paul almost thou perswadest me to be a Christian. Some forced to magnifie them who did not joyn with them Acts 5. 13. And of the rest durst no man join himself to them but the people magnified them Some would have worshipped them being yet Pagans Acts 14. 11 13. And when the people saw what Paul had done they lift up their voices saying in the speech of Lycaonia the Gods are come down to us in the likeness of men Then the Priests of Iupiter which was before their City brought Oxen and Garlands to the gates and would have done sacrifice with the people Others bridled that were afraid to meddle with them Acts 5. 34 35. Then stood there up one in the Council a Pharisee named Gamaliel a Doctor of Law had in reputation among all the people and commanded to put the Apostles forth a little space and said unto them Ye men of Israel take heed to your selves what ye intend to do as touching these men That Christ that Messias that Righteous Person one able to Vanquish the Devil thus without any visible force and with mere Spiritual Weapons by this conviction of the Spirit did the Lord subdue the World to the owning and receiving Christs Kingdom at least not go on in an high hand to oppose it God cleared Christ as righteous and Lord. II. The Necessity of this pleading 1. Because the People of God are often in such a Condition that none will plead their Cause unless the Lord plead it and therefore we are driven to him as our Judge and Patron God's design is not to gain the World by Pomp and Force but by spiritual Evidence and Power and therefore as to Externals it is often worse with his People than with others for the World is upon their Tryal and
therefore though God will give sufficient means of Conviction yet not always such evident marks of his Favour to the best Cause in Temporal things as that mere sense shall lead them to embrace it No he will onely set a good Cause a-foot and then suffer it to be exposed to the hatred of the World and sometimes to be over-born as to any Temporal Interest it can get that the mere Evidence and Love of Truth may gain men and not any secular motives All the countenance and owning God will give to it is by infusing Courage and Constancy to his Servants to suffer for it and so they overcome by the blood of the Lamb and not loving their Lives to the Death Rev. 12. 11. he speaketh of such a time when the Church seemeth weakest like a poor woman Travelling and her Enemies seem strongest like a great Red Dragon ready to devour the Child assoon as born Now though at such a time the Church is overcoming and the Devil and his Instruments are but pulling down their own Throne and establishing Christs while they are shedding the Blood of his Saints Yet none of this appeareth and is visibly to be seen Though suffering be a sealing and ratifying of the Truth yet to the Worlds eye it seemeth a suppressing and over-bearing of it Therefore few will own such a despised hated persecuted way and the difficulty is the greater when there is much of Gods Truth owned by the persecuting side and the contest is not about the main of Christianity but some lesser Truths and so the opposition is more disguised then certainly it may be said Isa. 59. 4. None calleth for Iustice nor any pleadeth for Truth all half Friends are discouraged therefore nothing is left the people of God but their Prayers Lord plead my cause David in the Text appealeth to Gods Judgment when he was deserted by men burdened by prejudices oppressed by mans wrong Judgment So often Gods People are not able to defend themselves and few in the World will own them or be Advocates for them then God will take their cause in hand In the Civil Law if a man could not get an Advocate metu adversarii the Judge was to appoint him one to plead for him So God taketh notice of his Peoples Condition Ier. 30. 13. There is none to plead thy cause that thou mayst be bound up Often among men none can or dareth undertake the defence and patronage of oppressed Right 2. Though we have a good Cause and hopeful Instruments yet we cannot plead it with any effect till God shew himself from heaven Nay though the Cause be never so right and just and Instruments and Means hopeful yet it requireth God's power to keep it a-foot For the justice of the Cause must not be relyed on nor probable means rested in but God must have the Trust of the Cause and the Glory of maintaining it otherwise by our own ill managing or by some secret and unseen opposition it will Miscarry Psal. 9. 4. Thou â—…st maintained my right and my cause thou satest in the Throne judging right This is a work wherein God will be seen while it is in agitation or under decision God will have the Trust and when it is over he will have all the Glory III. What Hopes or Grounds there are to expect that God will plead the Cause of his People 1. He can 2. He will Infinite Power and infinite Justice can do it 1. He can The Lord is able he that pleadeth our Cause hath infinite Power Prov. 23. 11. Their Redeemer is mighty he shall plead their cause with thee It is easie to bear down a few afflicted Creatures that have no strength or heart to oppose being in bonds and under oppression but there is a mighty God who when he pleadeth any ones cause he will do it to the purpose really and effectually delivering them for whom he pleadeth Ier. 50. 34. Their Redeemer is strong the Lord of Hosts is his name he will throughly plead their Cause that he may give rest to the land and disquiet the inhabitants of Babylon 2. He will Considering 1. Their Relation to God 2. God's Relation to them and to the whole World 1. Because of their Relation to him the Dominus the Lord whom they had chosen was to be their Patronus they that have put themselves under Gods Protection and are faithful to him keeping close to his Word he will plead their cause and manage it as his own Isa. 51. 22. Thus saith thy Lord the Lord and thy God that pleadeth the cause of his people Behold I have taken out of thy hand the cup of trembling even the dregs of the cup of my fary thou shalt no more drink it again He being their Soveraign Lord had undertaken to protect his Servants he counteth the wrongs done to them done to himself Acts 9. 4. Saul Saul why persecutest thou me Especially since molested for his Truth 2. Because of his Relation to them he is the Supream Potentate and the righteous Judge of the World and so bound by his office to defend the weak and innocent when oppressed Psal. 146. 7. He executeth judgment for the opppressed those that should maintain Right upon Earth and punish Wrongs are often prevaricators but the Judge of all the Earth will do Right he is an impartial Judge and will maintain the cause of his People Prov. 22. 22 23. Rob not the poor because he is poor neither oppress the afflicted in the gate For the Lord will plead their cause and spoil the soul of those that spoiled them Though no Relation to him yet if poor if afflicted if destitute of humane help the Lord taketh himself to be the Patron of all such much more his People Use. I. To rebuke our Fears and Mis-giving of Heart When we see the best men go to the Walls and to be made objects of Scorn and Spight we are apt to say as the Church doth in the Prophet Isaiah Chap. 40. 27. My way is â—…id from the Lord and my judgment is passed over from my God that is in effect that God doth wholly neglect them and will not plead their Cause Oh no! he knoweth what strife there is between us and our Adversaries and how good our Cause is and how much he is concerned in it onely we must wait his leisure and bear his Indignation until he plead True submission to God ought to prescribe no day to him but referr all to his Will Use. II. Let us commit our Cause to the Lord as the expression is Iob 5. 8. I would seek unto God and unto God would I commit my cause who is the Friend and Advocate of the Afflicted and hath promised to be so and to keep us from the hand of the wicked and the mouth of the wicked from their hand and violence so far as it shall be for his Glory Isa. 49. 25. I will contend with him that contendeth with thee and I
the Judge of the World 3. Besides his general Justice as the Ruler and Judge of the World and the Condecency that is in such a dispensation to the rectitude of Gods Nature there is his Covenant declared in his Word wherein he promiseth temporal happiness to the Godly and threatneth Misery and Punishment to the Wicked and God ever stood upon the Truth of his Word to make it good in the eyes of the World therefore it will be with men as their condition is set forth in the Word of God A Promise there is as good as Accomplishment and a Threatning as sure as Performance and therefore accordingly as the Word saith of them so is Salvation far or near from them Now search all the Word of God and see if it speak any thing of hope and comfort to the Wicked or them that make a trade of provoking God nay they are well enough aware of that and therefore will not come to the light care not to busie themselves in the Scriptures for they say of them as Ahab of Micaiah he prophesieth nothing but evil to me and justly enough for they can see nothing there but their own doom if they are evil it can speak nothing but evil Isaiah 3. 10 11. Say ye unto the righteous it shall be well with them for they shall eat of the fruit of their doings Wo unto the wicked it shall be ill with them for the reward of his hands shall be given to him This is the Tenour of the whole Word of God so Eccl. 8. 12 13. Though a sinner do evil a hundred times and his days be prolonged yet surely I know that it shall be well with them that fear God which fear before him But it shall not be well with the wicked neither shall he prolong his days which are as a shadow because he feareth not before God It is a certain Truth it is a certain evident Truth for it is judicium certi axiomatis I do know and confidently affirm that it shall be well with them that Fear God but it shall not be well with the Wicked that is it shall be very ill with them But here cometh in the great Objection of sense How can these things be so We see the contrary that all things come alike to all Eccl. 9. 1 2. The righteous and the wise and their works are in the hand of God no man knoweth either love or hatred by all that is before them all things come alike to all there is one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that seareth an oath That those outward things are given indifferently to good and bad and the wicked are as free from Temporal Punishment as others and enjoy all prosperity in this World even sometimes to the envy and offence of Gods Children and the hardening of their own hearts and which is more that often it happeneth to the Just according to the work of the Wicked Eccl. 8. 14. and to the Wicked according to the work of the Righteous that is Evil to good Men and Good to evil Men as to outward things the advantage is usually on the side of the worst Answ. 1. By Concession we must grant what is to be granted that Temporal things not being absolutely Good or Evil the Lord taketh a liberty in the Dispensation of them the Eternal Promises and Threatnings being of things absolutely Good and Ill are therefore Absolute and Peremptory none that live Godly can fail of the Eternal Promises none that goeth on still in his Trespasses can escape the Eternal Threatnings but the temporal Promises and Threatnings being of things not simply Good and Evil are not so absolutely fixed but God will take a liberty sometimes to cross his hands out of his general Indulgence to give Prosperity to the Wicked and out of his Fatherly Wisdom to Chasten the Godly and so all things come alike to all Is Abraham Rich So is Nabal yea so the Godly may be Afflicted when the Wicked Triumph as Lazarus pined with want when Dives fared deliciously every day and Ierusalem was in an heap of Ashes when Babylon flourished 2. By Correction the wicked have no right by Promise or Covenant and so Salvation is far from them for this Promise or Covenant-right inferreth two things 1. A Sanctified injoyment 2. A more sure Tenure 1. A Sanctified Injoyment they that have Salvation by Promise they have it as an effect of Gods special Love and so have it as a Mercy not as a Judgment but without this they have it only by Gods general Indulgence and so it may be a snare Psal. 69. 22. Let their table become a snare before them and that which should have been for their welfare let it become a Trap and promote their Ruine not only Eternal but Temporal if they be not by these common Mercies brought to Repentance the greater shall their Condemnation be and their downfal the more speedy For while they let loose the Rains and run headlong into all Sin God is the more provoked against them and his Anger that was a little delayed and put off is the more severely executed It is a blessed thing to have Salvation by Covenant Rom. 8. 28. All things shall work together for good to them that love God to them that are the called according to his purpose When we are sanctified to God saith Baxter all things are sanctified to us to serve us for God and to help us to him 2. Our Tenure is more sure and we can with more Confidence wait upon God for it in this sense Salvation is far from the Wicked because they cannot lay Claim to Gods favourable Providence or look for the continuance of it with any Confidence because they have no Right no Promise to build upon the Word of God speaketh no good to them whatever God may do out of his general Indulgence Iam. 1. 7. Let not that man think he shall receive any thing of the Lord. Now the Misery of this appeareth by considering wicked Men either as in Prosperity or Adversity 1. If they be still at ease for the present yet they are not upon sure Terms because they know not how soon God may break in upon them and theirs Iob 5. 3 4. I have seen the foolish taking root but suddenly I cursed his habitation his Children are far from safety the Notion of the Text and are crushed in the gate and there is none to deliver them in the eye of the Godly they are far from Salvation I judg'd him unhappy for all his Wealth foretold his suddain destruction which God would speedily bring on him and his I read his Doom So Iob 8. 10 11 12 13. Can the rush grow without mire can the flag grow without water whilst it is yet in its
the World little in regard of outward interest and so lye open and liable to offences little in regard of their spiritual growth and so apt to take offence yet they are dear to the great God who is their Patron and will take their quarrel into his own hands And it will be a thousand times better they had been the persecuted ones than to be persecutors Thirdly With respect to the double faculty the devil seeketh to work upon which is our irrascible or concupiscible faculty our eschewing or pursuing power the flesh with its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 24. 'T is passions and lusts what we render affections and these are suited to the Temptations that most Men are usually overcome by such are the Terrours and Allurements of the World the Terrours of the World that works upon our Passions the Allurements of the World that works upon our Lusts. First The Terrours of the World are apt to draw men to dislike God and distaste the way of Godliness Certainly By these the Devil seeketh to get us into his Power and Reach Therefore 't is said 1 Pet. 5. 9. Whom resist stedfast in the Faith knowing that the same afflictions are accomplished in your Brethren that are in the World Satans Temptations are conveyed to the Godly thorough Afflictions hoping by these to prevail with them to make them quitt the Truth and their duty to Christ and grow weary of the ways of God and it doth the more prevail when they think they are the only sufferers This should not be for the drift of Christianity 't is to take us off from the hopes and fears of the World and a full third part of the Scriptures serveth to comfort us in Tribulations and Afflictions for the Gospels sake and if we were not exposed to troubles these would be as unsuitable and needless as bladders and arts of swimming were to a man that standeth on dry land and never meaneth to go into the deep Waters But yet they are an usual stumbling block to those that have not overcome the sensual inclination and are not dead to a worldy interest 2. The Allurements of the World or the baits of sence present things have a strange infatuation upon us 2 Tim. 4. 10. And Demas hath forsaken us having loved the present World The troubles of the World are not so dangerous as the snares of the World though many be discouraged by troubles yet many times others are gained by the Patience Courage and Constancy of Gods Servants in Persecutions The offence may be more easily disproved as not justifiable for men may have a secret liking of the Truth and a purpose to own it in better times but by the baits of sence men are inveigled and tempted to dislike Religion it self as contradicting their Lusts and nourish a base Opinion of it in their hearts in Troubles and Persecutions there is not a dislike of Religion it self but of the hard Terms upon which it must be received and cherished And besides the mischief is greater they that cast off the Profession and Practice of Godliness upon some great Earthly hopes involve themselves in a more hainous sin then they that shrink from it out of some great fear for those things we fear as Afflictions Torments and Death they are in themselves destructive of our Felicity and therefore it cannot be said how much nature abhorreth them But those things which we hope for and desire are such that nature may easily and without great inconveniency be without them As great Riches Splendour of Life Noble Affinities and Marriages for these things are not absolutely necessary to the Worldly life but only conduce to the greater coveniency and felicity thereof Not our Worldly Being but our well-being is concerned in them Our being may be kept up and supported in a far meaner Condition thence It is that great dangers when they are at hand and difficulties sustained and the fear of them doth often sway us against the Conscience of our Duty but if we lose our great Worldly hopes or be cut short in our Condition and Worldly expectations 't is no great matter Wise and Gracious men may easily bear it with a quiet and well-composed Mind The sin of those that stumble at great and worldly hopes is questionless the greater Transgression for they are only inticed and drawn away by their Pleasures and Lusts which all good Christians are obliged to deaden and mortifie But though to fall out of Fear be not so hainous a sin yet a great and hainous sin it is for Grace should govern Fear as well as hope If the Coertion and bridling of it be difficult it doth not excuse a toto but a tanto only and 't is hard to set a Christian in joynt again that is faln by Fear witness those Terrors that do haunt men when once they are gotten into the snare As Peter went out and wept bitterly it cost him much sorrow at heart Christ is fain to direct a special message to him by name Mark 16. 7. Though it doth not exclude all hopes of Repentance and Pardon yet it needeth great Mercy on Gods part and Repentance on ours Indeed the Church is bound to consider mens weaknesses and to judge of the fault according to the violent shock and incursion of the Temptation because we know not our own strength and how soon we may be surprized in like kind and need indulgence our selves Gal. 6. 1. But God is not in our Condition nor obliged to recover all that lapse in this kind and therefore useth his Mercy according to his own pleasure Sometimes he recovereth them and sometimes not but for the other Temptations what excuse is it capable of Heb. 12. 16 17. Secondly Let us consider how a Believer is preserved Unsound Professors are turned by Scandal from the wayes of Godliness which they seemed to walk in but for the sincere Believer there may be many stumbling blocks laid in his way but he falleth not at them escapeth those hainous sins into which others fall through his love to Gods Commandments Observe here three things 1. 'T is not Light but Love that keepeth them from stumbling the light of saving knowledge is a great matter for it sheweth us a sure rule to walk by and sure Promises to build upon but love must joyn with it to assist us that we may escape those snares for many fail because they receive not the Truth in the love of it 2 Thes. 2. 10. Till light be turned into love it hath not such a powerful influence upon us Certainly a man is better held by the Heart than by the Head Rom. 8. 39. Nothing shall be able to separate us from the love of God which is in Christ Iesus our Lord. The love of God is not principally taken there in a passive sense for the love wherewith we are beloved of God but in an active sense for the love wherewith we love God For Affliction and
Persecution do expugne or assault Gods love to us but not our love to God For this maketh us cleave to him whatever Temptations we have to the Contrary Do but consider what you are to love 1. We are to love God there it beginneth love God once and then you will take nothing ill at his hands how smart soever his chastenings be they come from a God that loveth you and whom your Souls love Rev. 3. 19. As many as I love I rebuke and chasten Now they will not stumble at Gods dispensations be they never so cross to their expectations and desires But then 2. We must love the Law of God be satisfied with our Duty whatever cometh of it Next to a sincere love to God there must be a sincere love to his holy Law as the right way to eternal blessedness and then Temptations will have but little force upon us for they do not love their Duty for forreign Reasons but for its own sake So that whether it be befriended and countenanced in the World or hated and despised 't is all one they love the Law upon its own Evidence as it is recommended by God and is a sure direction to true happiness Iob. 17. 9. The righteous shall hold on his way and he that hath clean hands shall be stronger and stronger He meaneth notwithstanding all the Troubles and assaults which he endureth they are not scandalized at Gods dealings or permitting them to be thus dealt with but doth persevere in a course of Godliness this is the way wherein he delighteth 3. He loves the Brethren 1 Ioh. 2. 10. He that loveth his brother abideth in the light and there is none occasion of stumbling in him They together with us uphold Christs Interest in the World the Coals by lying together inkindle one another and so are the better kept from having their Zeal quenched or being insnared by the manifold Temptations in the World 4. By this love the love of the World and its prosperity is much abated 1 Ioh. 2. 15. Love not the world nor the things which are in the world for if any man love the world the love of the Father is not in him This man cannot part with all when his Duty calleth for it Till we despise Worldly things we are still liable to take offence All our disquiet cometh from too great love of the World and too little love of the Word of God all this is spoken to shew you that 't is want of love wherefore men are so easily taken off and this love beginneth with the love of God then goeth on to his Word and the Obedience it calleth for and is strengthened by our love to the Saints and is an higher love than that it can be controuled by the love of the World Secondly This blessed peace hath an influence upon it upon a twofold account 1. This is an experience of the good of that way which the World speaketh evil of you cannot perswade a man against his Experience that honey is bitter when he has tasted the sweetness of it 1 Pet. 2. 3. They know the Grace of God in Truth they have found much comfort and peace in these ways Most men know Religion and Godliness but by hear-say or looking on the Testimony of Christ was never confirmed in them but these have tryed it and know the good of Religion by Experience therefore they cannot be so easily offended as others are who have only licked the Glass but never tasted the honey The pleasure they find in the Duties and Exercises of Godliness will with them infinitely out-weigh all the transient Delights and Advantages that are propounded or offer themselves as the bait to any unlawful practice 2. The particular nature of this Experience it is Peace which doth guard heart and mind Phil. 4. 7. that they are not disturbed or distracted by any thing that befalleth them but enjoy a Calm in their Souls whatever storms overtake them or befal them in the way of their Duty Eph. 6. 15. Having our feet shod with the preparation of the Gospel of peace This is the Gospel shoe there is no going to heaven without it and this is peace that is peace with God when all is quiet within and the quarrel is taken up between God and us we can the better bear the frowns of the World and he calleth it the Gospel of Peace because it mainly dependeth on the Terms of Grace revealed to us in the Gospel the law discovereth the enmity and the breach but the Gospel discovereth how peace may be had He calleth it also the preparation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this peace breedeth a firm and ready resolution to go through all difficulties crosses and hardships Acts 21. 13. I am ready not only to be bound but to die at Ierusalem Well then this is the fruit of Peace and Friendship between God and sinners it breedeth a resolution to hold on our way to heaven notwithstanding crosses and continual hardships and allayeth the bitterness of all Worldly Trouble Thirdly There is Gods Providence and Care over them who is concerned in the Protection of all that love his law and take care to love and please him On the one side God sometimes threatneth the wicked that he will lay stumbling-blocks before them Ier. 6. 21. that is bring those things upon them that shall be a means of ruine to them On the other side Ier. 31. 9. that he will lead the penitent believer in a strait way that they shall not stumble we must not omit Gods Concurrence for it is his Promise that nothing shall offend them His People are very near and dear to him Our Lord telleth us in his discourse against offending them that their Angels do always behold the face of his father which is in heaven Matth. 18. 10. that is though the Angels be appointed to be their Guardians on Earth yet they have their continual returns and recourse to Gods glorious presence to make Requests or Complaints in their behalf or to receive Commands concerning them for as God seeth fit they are imployed in service for the benefit of those little ones I remember Solomon saith Prov. 12. 21. There shall no evil happen to the just but the wicked shall be filled with mischief We can easily understand that the wicked shall be overwhelmed with Gods judgments but how shall no Evil happen to the Righteous since their Troubles are many The meaning of the place is as Augustine well glosseth non ut non eveniant sed ut non noceant they do not stumble at Afflictions nor are they deserted by God as others are God moderateth the Evil 1 Cor. 10. 13. or removeth it Psal. 125. 3. or turneth it to good Rom. 8. 28. Now by this gracious dealing of God it cometh to pass that nothing doth offend them those that depend on the favour of Men and the uncertainties of a worldly condition how many Troubles are they exposed unto Therefore
highly obliged for this discovery 't is the work of God to give us Counsel and should be matter of perpetual Thanksgiving to us III. The Use for which this knowledge serveth 1. To entertain Communion with God for the present for by knowing him we come to enjoy him Psal. 17. 15. As for me I will behold thy face in rightcousness I shall be satisfied when I awake with thy likeness that 's more than to have a portion in this World And 1 Ioh. 1. 3. That which we have seen and heard declare we unto you that ye also may have fellowship with us and truely our fellowship is with the father and his son Iesus Christ. By Communion or Fellowship is not meant a society of Equals but the dutiful yet chearful attendance of an Inferiour on his Superiour the Creature on his Creator but yet so as that there is an holy intimacy and familiarity in it because we both love and are beloved of God in every Ordinance they draw nearer to God than others do for 1 Ioh. 1. 7. If we walk in the light as he is in the light we have fellowship one with another All our Duties are the Converse of a sanctified Creature with an holy God and an humble Creature dealing with the blessed God for a supply of all their wants They pour out their Souls to him and he openeth his Ear and Bosom unto them he teacheth them his way and they walk in his paths Isa. 2. 3. They walk in the Fear of his Name and the Comforts of his Spirit Acts 9. 31. they seek his Glory as their great End and live in the sense of his dearest love 2. To enjoy him for ever this is life eternal that they may know thee the only true God and Iesus Christ whom thou hast sent Ioh. 17. 3. Alas what is the knowing how to get Riches and Pleasures and the Vain-glory of the World to this Surely you that are taught of God your business is above other Mens while they drive on no greater Trade than providing for the Flesh or feathering a Nest that will quickly be pulled down they are providing for Everlasting Glory and Happiness They aim at nothing beyond this Life all their Cares are confined within the narrow bounds of Time and the compass of this World but these look higher and begin a life which shall be perfected in Heaven they are laying up treasure in Heaven IV. The manner of knowing things when taught of God they see things with greater Clearness and Certainty and Efficacy and Power 1. With greater Clearness Others know Words but they know Things and therefore know as they ought to know them They know the Grace of God in Truth Col. 1. 6. They have the spiritual discerning and that is a quite different thing from a literal discerning 1 Cor. 2. 14. He hath an experimental and sweeter knowledge than learned men that are ungodly He hath tasted that the Lord is Gracious the sweetness of his Love and the riches of his Grace in Christ. The Theory of Divine Knowledge though never so exact giveth us not this they have more of the Words and Notions but less of the thing itself they have the sign the other the thing signified they break the shell and the other eats the kernel they dress the meat but the others feed upon and digest it dig in the Mines of knowledge as Negroes but others have the Gold A rotten post may support a living Tree 2. With more Certainty There is a great deal of difference between taking up Religion out of Inspiration and out of Opinion or Tradition Faith is the gift of God but Credulity is received by the Report of Men. Men may guess at the truth by their own Wit they may talk of it by rote and according to what they read and hear from others but Divine Knowledge is the fruit of the Spirit Matth. 16. 17. Flesh and bloud hath not revealed these things unto thee but my Father which is in heaven Ioh. 4. 42. Now we believe not because of thy saying but we have heard him our selves and know indeed that this is the Christ the Saviour of the World And 1 Thes. 1. 5. For our Gospel came to you not in word only but in power and the Holy Ghost and in much assurance We never apprehend the Truth with any certainty nor can we discern Gods Impress on the Word but in the light of the Spirit Gods Illumination maketh our knowledge of things certain and infallible Know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuredly Acts 2. 36. Ioh. 17. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is not a may be a bare possibility or likely to be a probability but it is sure to be and will be so a certainty that belongeth to Faith 3. For Efficacy and Power 1 Thes. 1. 5. For our Gospel came to you not in word only but in power and in the Holy Ghost Stephen a man full of faith and of the Holy Ghost Acts 6. 5. We are affected with the Truths we know yea transformed and changed by them 2 Cor. 3. 18. Changed into a Divine Nature 1 Pet. 1. 4. Our hearts are moulded and fitted for God and for every good work So that this is a benefit should be much acknowledged Use. I. Is to Inform us how the Saints do and should esteem this benefit of Divine Illumination In this Psalm they esteem it more than if God should bestow a great deal of wealth upon them See Psal. 119. 14. I rejoice in the way of thy Testimonies more than in all riches And 72 Verse More than thousands of gold and silver Once more they think themselves well a paid if they get it by sharp Afflictions though by loss of Health or Wealth Verse 71. It s good for me that I have been afflicted that I might learn thy statutes The reason is because they value it as a Mercy for which they can never enough be thankful Phil. 3. 8. Yea doubtless and I count all things to be loss for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ The People of God have no reason to envy others that live in the Pomp of the World and the splendor of outward accommodations if he give them the saving knowledge of himself Prov. 3. 31 32. Envy not the oppressor and choose none of his wayes for the froward is an abomination to the Lord but his secret is with the righteous If God will teach us his Statutes though he keepeth us low 't is more to be one of Gods Disciples to be owned by him in an Ordinance than to live a Life of Pomp and Ease Secondly None are fit to praise God but those whom God hath taught Psal. 50. 16. What hast thou to do to declare my statutes or that thou shouldest take my covenant into thy mouth The new song and the old heart
that is as it groweth more Holy and Heavenly From our first Renovation we should be dying to this World and settle our Affections on a better much more when God beginneth to call us home then draw home as fast as you can For Means to this Desire and Longing there is necessary First A sound Belief of this blessed Estate or a certain Considence of the Truth of it 2 Corinth 5. 1 2. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens for in this we groan earnestly desiring to be cloathed upon with our house which is from heaven Not a bare Conjecture but a certain knowledge Surely Heaven is Amiable and the object of our desires if we be perswaded of the Truth of it we will long after it Secondly A serious preparation for it 2 Corinth 5. 3. If so be that being cloathed we shall not be found naked They have made up their Accounts between God and their Souls sued out their Pardon stand with their Loins girt and Lamps burning then they Long and Wait when God will draw aside the Vail of Flesh and shew them his Glory A Seafaring man desireth his Port especially if Laden with Rich Commodities where there hath been diligent preparing there will be serious waiting and desirous Expectation While we make provision for our fleshly Appetites and Wills we dream of dwelling here we take it for granted they have no thought of removing to another place who make no provision before their coming thither When a Tenant hath warning to be turned out of his old house he will be providing of another and be preparing and making it ready before he enter upon it We now come to the second Clause thy Law is my delight Doctrine II. That we should not only Long for Salvation but delight in the way which leadeth to it Here I shall speak to two things First That we must take the way that leadeth to it Secondly That we must delight in the way First That we must take the way that leadeth to it I. Partly because of the nature of Gods Covenant which is conditional there is in it Ratio dati et accepti something required and something promised Isa. 56. 4. For this saith the Lord unto the Eunuchs that keep my Sabbaths and choose the things that please me and take hold of my Covenant Heb. 10. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water Exod. 24. 4. And Moses wrote all the Words of the Lord and rose up early in the Morning and builded an Altar under the hill and twelve pillars according to the twelve tribes of Israel And he took the Book of the Covenant and read it in the audience of the People and they said all that the Lord hath said we will do and be obedient Surely in the Covenant of Grace God requireth conditions 't is not made up all of promises now a condition is this when one promiseth any good or threatneth any ill not simply but upon Covenant if the thing required be performed or the thing forbidden be committed the performance of the thing required is the condition of the promise the doing a thing forbidden the condition of the threatning 1 Sam. 11. 1 2. And all the men of Iabesh said unto Nahash make a Covenant with us and we will serve thee And Nahash the Ammonite answered them on this condition I will make a Covenant with you that I may thrust out all your right Eyes and lay it for a reproach upon all Israel And Luke 14. 32. While the other is yet a great way off he sendeth an Embassage and desireth conditions of Peace Now these conditions are twofold making Covenant and keeping Covenant 1. The conditions as to making the Covenant arise from the Law of Grace or the lex remedians Faith and Repentance Faith performed or omitted Iohn 3. 36. He that believeth on the Son hath everlasting Life and he that believeth not the Son shall not see Life but the Wrath of God abideth on him So Repentance performed Ezek. 18. 30. Repent yee and turn from your transgressions so iniquity shall not be your ruin omitted Luk. 13. 5. except ye repent ye shall all likewise perish 2. Then conditions of keeping Covenant which is conformity to the Law of God or new obedience performed Psal. 84. 11. No good thing will he withold from them that walk uprightly omitted Heb. 12. 14. Without Holiness no man shall see the Lord. Wel then upon the whole we thus judge that 't is not enough to desire Gods Salvation but we must also delight in his Law that is to say we must repent and believe and so begin our acquaintance with God in Christ and we must also walk in the ways of Gods Precepts if we mean at length to be saved and to enjoy the vision of the blessed God that which is propounded conditionally we must not presume off absolutely and so make reckoning to go to Heaven as in some Whirl-wind or as Passengers at Sea are brought into the Harbour sleeping or to be crowned without striving II. From the nature of this longing and desire which must be Regular and according to the Tenour of the Covenant of Holiness as well as happiness and it must be strong so asto over-master contrary difficulties Lusts and Desires Let us instance in Balaam he said Numb 23. 10. Let me die the death of the Righteous and let my latter end be like his He saw that the State of a righteous man at the end of it is a blessed Estate and this he longed for but there was a double defect in his desire it was not Regular Balaam desired to be saved but he did not delight in Gods Law He would be at the journeys end but was loath to take the way there was a complacency and welpleasedness in the end but a refusing of the means Again This Desire was but a flash a suddain motion occasioned by contemplation of the Blessedness of Gods People but no operative transforming Desire a Desire which the love of the wages of unrighteousness prevailed over all men will long for Salvation but all men will not take a right course to obtain it and so 't is a wish rather than a desire if we long for Salvation but have not an Heart to use the means appointed thereunto where there is a true longing there will be an using the means and an using the means with delight they that will not submit to these Conditions or snuff at these Conditions as troublesome they do not long for his Salvation nor delight in his Law Secondly That we must delight in the way that leadeth to Glory but this Argument being handled in other verses of this Psalm 't is omitted here SERM. CLXXXIX PSALM CXIX VER 175. Let
1. Draws the heart from earth to heaven 2. Enlivens the heart in duty 3. Engages the heart against sin p. 787. 1037. Grounded on Gods word p. 927 Hope puts the soul upon diligence in prayer p. 927 1040 Humble carriage becomes us when we have most mercy p. 840 Humbling considerations under mercy p. 840 Humiliation caused by the consideration of the multititude of vain thoughts p. 761 Humiliation under Gods hand gives ground of hope p. 158 Humility caused by the fear of Gods judgments p. 811 Hypocrite appears best when he 's taken in pieces the sincere Christian when he 's taken all together p. 5 Hypocrites zealous about lesser slighty in great matters p. 33 Hypocrites discover'd by scandals p. 1032 Hypocrisie to serve God with the body not soul p. 1045 Hypocrisie to go from sin to sin from duty to sin from sin to duty c. p. 35 Hypocrisie to let God carry the name of our praises when we sacrifice to our selves p. 43. To be speaking of good things without hearts affected with their goodness p. 76. 89. Hypocrisie hateful to God p. 799 I. Idle words weigh heavy in Gods ballance p. 39 None of Gods servants must be idle p. 850 Idle discourses sinful p. 1065 1066 Iealous God exceeding jealous in matters of Worship p. 39. 852 Iewels Gods jewels are the worlds filth p. 141 Illumination by the word p. 629 Illumination of God necessary to a right understanding of Gods word p. 107. 853. A great mercy why p. 1057. A double work of God in Illumination p. 107 Several Uses of Divine Illumination p. 109 110. 852. 235 236. Worth of it in four things p 1059 1060 Imitation of God in his goodness p. 476 Immortality of the soul p. 890 Immoderate sorrow checked from the consideration of Gods justice and faithfulness in afflicting p 510 511 Immutability of Gods word emblems of it and reasons of it p. 574 890 A ground of comfort to Gods people p. 958 A reason of the immutability of our obedience p. 341 Impartiality of God in punishing and rewarding p 39 40. 810 Impatience in waiting for returns of prayer argues 1. Disobedience 2. Weak faith 3. Want of love 4. Want of patience p. 913 Impatience under delays whence p. 550. 913 From an opinion of our own merit p. 937 Impatience makes afflictions sharp and tedious p. 555 It is fed from a double spring p. 967 It causeth fainting under afflictions p 592 Importunity in prayer has great effects p. 911 Impotency of the Creature takes not away Gods right p. 28 Commands of God convince us of our impotency p. 29 We can do evil not good by our own power p. 247 Improvement of afflictions p. 557. By the word p. 592 Imprinting the word on the soul how discovered p. 890 Impudence to sin and not be ashamed p. 37 Inability to return and proneness to err the characters of fallen man p. 1101 Inclination to present things undoeth us p. 337 Inclination of the heart to Gods statutes what it is not what it is p. 752 753. 247 1. Negatively 1. It is not a simple approbation of the word 2. Nor a bare desire or wish 3. Nor a hypocritical will to the word 2. Affirmatively 1. It is a determination of the judgment for God 2. The will powerfully swayed to the word 3. Seconded with endeavours after new obedience p. 752 753 Inclination of the heart either from the world or to Gods testimonies is of the Lords grace p. 248 249 How God inclines the heart and how man p. 251 252 Indifferency in Religion reproved p. 206 Indirect means not to be used for relief p. 555 Indisposition of soul a Case whether we are to set upon duty under indispositions and deadness of soul resolved in eight Propositions p. 160 161 Indwelling of sin p. 18 19 Infinitely good God alone is so p. 384 Influence of Gods grace is not the warrant but the help of the soul in duties p. 160 We need continual influences of grace p. 979 Infirmities great sins may be but infirmities and smaller sins may be damnable transgressions how p. 19. 1107. Christ bears our infirmities p. 1107 How to distinguish between sins of infirmity and willful breaches of our Covenant p. 703 836 Infirmities unavoidable by the best p. 1102 They are to be watched against and repented of p. 1107 Ingenuous and open dealing with God procures audience p. 166 Ingratitude not to repent how that is p. 409 Inheritance of believers full sure lasting p. 744 745 Vid. Heritage Iniquity what it is to do iniquity who are they that do iniquity in God account p. 17 18 Iniquity comes to its height 1. when general 2. impudent 3. incorrigible 4. against nature c. p. 858 859 Injudiciousness either total or partial p 452 Injustice to God not to turn to him Now p. 409 Innocency gives holy boldness in prayer p. 36 136. 523 Innocency till it be lost a Christiâ—…n is not overcome p. 416 Innocency may be pleaded against men not God p 8â—…3 Innocent persons may be sore oppressed c. p 818 Inordinate desires of having more wealth than the Lord allows in a fair way of Providence is a main branch of covetousness p. 254 It is a natural evil the effects of it p. 257 258 259 Instruments of troubles too much eyed provoke God to anger p. 414 Whoever is the instrument God is the principal in all our afflictions p. 158 Insulting enemies not to be insulted over when Gods judgments fall upon them p. 810 Insulting over others in affliction reproved p. 812 Integrity and sincerity the whole heart p. 15 Integrity of parts p. 59 Inticements to sin what use may be made of them p. 738 Intimacy with few friendship with all that are godly p. 434 It must be improved for edification p. 434 Interest of God in the world lyes 1. In his Truth 2. His Worship 3. His Servants p. 851 852 Interest of God oftentimes stands alone yet God can carry it on though all the world be against it p. 143 Interest of God must be uppermost in the soul in prayer p. 903 Interest of a Christian is to keep in with God p. 152. 645 Interest in â—…d necessary that he be our portion p. 384 Interest in 〈◊〉 hearts of Gods people a rare mercy p. 504 Iourney to Heaven bespeaks provision against all weather Intermission of duty loseth ground p. 340 Interposition of God lawful to be desired in dangers Reasons p. 821 822 Only so far as may be for our good p. 823 Ioy of heart arising from a believers heritage 1. From the portion it self 2. From the disposition of a believers heart 3. From the dispensation of God p. 749 750. It is communicative p. 50 Ioy in Gods word must be mixt with reverence p. 100 Ioy in Gods word is 1. real 2. cordial 3. great 4. pure 5. it ends well 6. perverts not the heart 7. Overcomes sense of affliction p. 149 150 It 's
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 Treasâ—…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 〈◊〉 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 â—…unded Assent to truth a Reason of Apostacy p. 212 Unseigned desire to return to Duty a note of Sincerity p. â—…106 Uniformity of Obedience to God its Nature p. 5 Uâ—…rm A true Christian is Uniform in all times 〈◊〉 c.
waters were appointed to break out and overwhelm the earth yet God hath firmly promised that they shall never be so again wherein his Truth is also verified and applied to the Covenant of Grace Isa. 54. 9. For this is as the waters of Noah to me for I have sworn that the waters of Noah shall no more go over the earth so have I sworn that I would not be wrath with thee nor rebuke thee The Covenant of Grace is as sure as the Covenant made after the deluge so that we cannot look upon this Earth but as an Emblem of those Attributes which confirm our Faith in waiting upon God till his Promises be fulfilled to us Use. Let us be then more firmly persuaded of God's Faithfulness that we may depend upon it both for his preserving the Church and our selves in the way of our duty till we enjoy our final reward 1. For the preservation of Christ's Kingdom God's Faithfulness chiefly appeareth in the Government of his Church or spiritual Kingdom and this is a Kingdom that cannot be moved when all things else are shaken Heb. 12. 28. Having received a kingdom that cannot be shaken Christ cannot be an Head without Members a King without Subjects And we are told Mat. 16. 18. That the gates of hell cannot prevail against it Many disorders happen but let us depend upon the faithful God The world was well guided before we came into it and other Generations have had experience of God's Faithfulness though we complain that we see not our signs nor any tokens for good 2. For the preservation of our bodies to the heavenly Kingdom we have many discouragements within and without but while we persevere in our duty God will not fail us his word is as sure as the earth 2 Thess. 3. 3. The Lord is faithful who shall establish and keep you from evil God hath promised not only to give us our final reward but to secure and defend his people by the way that they be not overcome by the evils they meet with in their passage SERMON XCVI PSAL. CXIX VER 91. They continue this day according to thine ordinances for all are thy servants THE Prophet is proving the Immutability of God's Promises from the conservation and continuance of the whole course of Nature he had spoken of it by parts now conjunctly apart first of the Heavens ver 89. of the earth v. 90. Now both together They continue c. In the words we have two things 1. An observation concerning the continuances of the courses of Nature They that is the Heaven and the Earth Heaven doth continue in its motion and Earth in its station according to the Ordinance of God that is by vertue of that Order wherein he placed things at first Psal. 148. 6. He hath established them for ever and ever he hath made a decree which shall not pass As he ordained at first by his powerful decree so Heaven and Earth is still continued God's Laws are fixed for the government of all Creatures and in the manner and to the end for which God appointeth them they stand and continue 2. The Reason For all are thy servants The Reason saith more than the Assertion and therefore doth over and above prove it not only the Heavens and the Earth but all things which are contained therein from the Angel to the Worm they all serve God they attend upon him as their supreme Lord and Master every moment DOCT. That it is a great help to Faith to consider God as the Omnipotent Creator Preserver and absolute Governor of the World disposing of all things as he pleaseth This is the Meditation which the Psalmist produceth and exposeth to our view in this Verse His Creation is implied in that Thine Ordinances when God first setled the course of Nature by a wise and powerful Decree His preservation in those words They continue this day The course of Nature is so setled that it doth not fail to go on according to God's Decree every thing standeth or falleth according to God's command and the Order first setled by God still obtaineth his Decree is not yet out of date His being the absolute Governor of the world in these words For all are thy servants which implieth his Sovereign Dominion and Empire over all the Creatures as his servants who are at the beck of his will To evidence this to you more fully consider there are in God two things Power and Authority Might and Right First By Power we mean a liberty and sufficiency in God to do whatever he will With God all things are possible Mat. 19. 26. or take the Negative which bindeth it the stronger Luke 1. 37. With God nothing shall be impossible 2dly Authority or Dominion or a Right over all things to dispose of them at his own pleasure In this Right there are three Branches 1. A Right of making or framing any thing as he willeth in any manner as it pleaseth him as the Potter hath power over his own clay to form what vessel he pleaseth of it this Right God exercised in his Creation Rev. 4. 11. Thou hast created all things and for thy pleasure they are and were created This was his absolute freedom and sovereignty to create all things according to his own pleasure 2. A Right of having or possessing all things so made and framed by him for God is owner and possessor of whatever he made since he made it out of nothing Heaven â—…is his Earth is his so Angels Man Beasts Gold Silver all things he challengeth as his right Psal. 115. 16. The heaven even the heavens are the Lords 'T is the Lord's to dispose of not only the lower but the highest Heavens which he hath provided for his own Palace and Court of residence So the earth is the Lords and the fulness thereof Psal. 24. 1. This whole lower world is his by right of Creation and providential preservation and so are all the sorts of Creatures with which he hath replenished it it was by him produced at first and every moment continued and preserved And so the Angels are his they are called his Ministers or Servants Psal. 104. 4. He maketh his angels spirits his ministers a flame of fire Though he is able to do all things by himself or administer the whole world as he at first created by a word by saying and it was done yet he pleaseth to make use of the ministry of Angels who some of them in subtle bodies of air others of fire come down to execute his commands upon earth Men are his creatures and his possession we are not Lords of any thing we have neither life or limb nor any thing Our bodies and our souls are his 1 Cor. 6. 20. Christ had power to lay down his life and take it up again but no meer man hath he is accomptable to a higher Lord who hath an absolute uncontroulable Right to dispose of us according to his own pleasure He killeth
the plain handling of the Doctrines of Christian Religion according to the capacity of those that are weak in Knowledge and by Meat the more exact and curious handling those points Our weakness enforceth that we begin with the one but we must go on to the other for several reasons Partly because we are to grow in knowledge as well as other Graces 2 Pet. 1. 5. Give all diligence to add to your saith vertue to vertue knowledge Besides that knowledge that maketh way for Faith and Virtue there is a Knowledge to be added to it a great skill in divine things Partly because those obvious truths will be better improved and retained when we look more into them after-notions do explain and ground the former First we receive the Truth and after we are rooted and grounded in it Col. 1. 23. If ye continue in the Faith grounded and settled and be not moved away from the hope of the Gospel An half light makes us very unsettled in our course but when we grow judicious have a fuller and clearer apprehension of Truths we are the more confirmed against the errour of the wicked Whereas otherwise light chaff is carried about with every wind Partly because the more we understand a Truth the more dominion it hath over our Faith and Practice For God beginneth with the understanding and Grace is multiplyed by Knowledge 2 Pet. 1. 2. Grace and Peace be multiplied unto you through the Knowledge of God and of Iesus our Lord. A truth simply understood hath not such operation and Force as when it is soundly and throughly understood Love aboundeth with Judgment Phil. 1. 9. And this I pray that your Love may abound yet more and more in Knowledge and in all Iudgment Secondly There are first Principles and fundamental Doctrines that must be first taught in a plain and easy way I say some things are initial and fundamental others additional and perfective we must regard both the one in our entrance the other in our growth the one are called the first principles of the Oracles of God Heb. 5. 12 c. partly because they are first in order and first to be taught and learned partly because they are chief and fundamental Truths of the Gospel upon which the rest depend most conducing to salvation the foundation laid well the building will stand the stronger They are reckoned up Heb. 6. 1 2. Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God of the Doctrine of Baptisms and of laying on of hands and of the resurrection of the dead and of eternal judgment In the general he calls them the principles of the Doctrine of Christ. The Doctrine of Christ is the summ of Religion he that hath learned it well hath learned all In particular repentance from dead works is made the first or that a sinful Creature must turn to God by Christ before he can be happy The next is faith towards God believing the promises and priviledges of the Gospel and depending on him till they be accomplished Indeed in these two is the summ of Religion sometimes comprized Acts 20. 21. Testifying both to the Iews and also to the Greeks repentance towards God and faith towards our Lord Iesus Christ. So Acts 5. 31. Him hath God raised up to be a Prince and a Saviour for to give repentance to Israel and remission of sins Doctrine of Baptism it is the initiating Ordinance what it signifieth to what it obligeth Laying on of hands the way of Christs Officers entring into the Church Resurrection and last Judgment bindeth all 2. Because the prime truths are few and clear ignorant and unlearned people may know them they are milk Babes and Ignorants may swallow them as most easie of digestion Gods end in the Scripture being to guide his people to true happiness Those truths that are necessary to this end are few and clear and plainly set down that he that runneth may read them Though we reach not other Points yet if we get but to this door there is a great deal of profit Thirdly They which do not first learn these cannot profit much Some confused knowlege they may acquire but distinct clear and orderly understanding they never grow unto When men run before they can go they often get a knock They that were never well grounded are always mutable therefore before we are brought into the Chambers of knowledge we must stay in the Porch begin with most necessary things which are most clear and plain and thereby we are made capable of higher mysteries 2. Though all Christians must come to this pitch to know what is necessary to salvation yet we must not stay here nor always stay in the Porch nor always keep to our milk nor be always infants in understanding 1 Cor. 14. 20. Brethren be not Children in understanding Other things must be regarded or why hath God revealed them No part of Scripture is express'd in vain or at random but all by Divine direction though the first points are most necessary yet the rest are not superfluous but have their use 2 Tim. 3. 16. All Scripture is given by inspiration and is profitable for doctrine for reproof for correction for instruction in righteousness one part of Scripture as well as the other and maketh much for the encrease of spiritual knowledg comfort and godliness One part is milk another stronger meat but all is food for the soul. The grown are more ready to every good work more strong in the resistance of sin more stedfast in the truth therefore we should improve our knowledge If a man layeth the foundation and doth not carry on the building he loseth his cost therefore let us up to go on to perfection Use 1. Let us bless God for this door and porch that the Scriptures are so plain and clear in all things necessary to salvation Many complain of the difficulty and obscurity of Religion and the many Controversies that are about it and they know not what to chuse nor where to find the truth till the World be more of a mind It is true in some things there is difficulty but not in the most necessary things Pascimur apertis exercemur obscuris ibi fames pellitur hîc fastidium God has made his peoples way clear and sure in necessaries for which we have cause to bless his Name for exercising our diligence and dependance Something is difficult If those that complain of this difficulty would enter into the Porch that standeth open other things would soon be understood Whatever differences there are in Christendome all agree That there is one God Jesus Christ his only Son who dyed for the world and accordingly must be owned by his people that a man must be converted to God and become a new Creeture and walk holily or else shall never see God all are agreed in this Prepare
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 â—…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 admoniâ—…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
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
but his Word ever proveth true not once or twice but always what we say of old the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the beginnings that is either 1 From my tender years Timothy knew the Scriptures of a Child 2 Tim. 3. 15. so David very young was acquainted with God and his Truth 2 Or from the first time that he begun to be serious or to mind the Word in good earnest or to be a Student either in Gods Word or Works by comparing Providences and Promises he found concerning his Testimonies that God had founded them for ever 3 Lastly of Old may be what I have heard of all foregoing Ages their Experience as well as mine Psal. 22. 4 5. Our Fathers trusted in thee they trusted and thou didst deliver them they cried unto thee and were delivered they trusted in thee and were not confounded The Points are three Doctrine I. There is an Everlasting Stability and a constant unchangeable Truth in Gods Testimonies Doctrine II. This must be known by us or apprehended by us Doctrine III. Experiences of former times should give us encouragement to trust God for what is future Doct. I. There is an everlasting Stability and a constant Unchangeable Truth in Gods Testimonies Proof Psal. 110. 8. All his Commandments are sure they stand fast for ever and ever The Word of God is of perpetual Use and Comfort not in one Condition but all in every Age of the World you have the effects of it it shall be made good to us in the World to come 2 Cor. 1. 20. For all the promises of God in him are yea and in him Amen of one invariable tenour and of a sure and certain accomplishment they do not say yea and nay but yea and Amen Yea to our Hopes and Amen to our Desires Reasons It must needs be so if we consider I. Their Author II. Their Foundation III. Their Use. I. Their Author is God who is the self-same God and needs not say and unsay for he has Wisdom enough to foresee all Events Power enough to answer all Difficulties that may stand in the way of his Promises Authority supream and so is above all controulment sometimes men command but without Reason sometimes they Promise but without Performance sometimes they Threaten but without Effect therefore the word of Man dieth and may come to nothing they forget their Promises or may be cast into such circumstances as to be unable to perform them but these are Gods Testimonies and therefore are Pillars that cannot be shaken they are laid by God himself who hath ordained them to stand firm for ever his People shall find more in his Performance then they could perceive in his Promise and his enemies shall find more weight in his Judgments then they could apprehend in his Threatnings 2 Tim. 2. 19. The foundation of God standeth sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Obligation not a foundation in the Builders sense but in the Lawyers sense His Obligation or bill of Contract that is his Promise or Covenant with us in Christ remaineth unchangeable A Bill or Bond is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will own his Servants if they will be faithful to him See Hammond II. They are Founded the Testimonies of God if taken for the Promises of the Gospel as they ought to be are built on two Foundations 1. One Foundation is the unchangeableness of Gods Nature Heb. 6. 18. That by two immutable things in which it was impossible for God to lye we might have strong consolation God cannot change cannot lye God can no more break his Promise then cease to be God his Love Truth Power is all Unchangeable 2. The other Foundation is the Blood of Christ in him they are Yea and Amen the things promised are purchased with a great price surely that blood was not shed in vain other foundation can no man lay then that is laid which is Iesus Christ. 1 Corinthians 3. 11. III. Their Use. 1. To be Testimonies or Declarations of Gods Mind and Will to the Creature not onely for the Regulation of our Actions but the Measure of Gods dealings Gods Covenant in respect of the Commands is the Rule of Mans Duty in respect of the Promises and Threatnings they are the Rule of Gods Judgment or Process with us Now it is for the Honour of God and satisfaction of Man that this should be stated and held good in all Ages and Cases therefore God hath established a Process and Rule of dealing with his Creatures that shall never be changed if your Cause will hold good according to Gods Testimonies it will hold good before his Tribunal otherwise we could not know certainly that we do please or maintain any Commerce with him or know what to expect from him 2. To be Props and Pillars of our Confidence so the Scriptures as they are founded themselves so they are a Foundation for us to build upon Eph. 2. 20. And are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the Corner-stone They support the weight of the building Now Foundation stones must not be moveable or layed loosly and carelesly for then all the building will be weak and tottering therefore there is a sure Word and sure Promises for poor Creatures to build upon The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 19. a more sure word of prophesie comparing it to the Voice from Heaven whereof he spoke immediately before we are upon more certain Terms now God guideth us by Scripture than if he guided us by Oracle quoad nos it is so though every declaration of God be alike evident and certain in itself a Transient Voice is more easily mistaken and forgotten than a standing Authentick Record Consider it as subject to Jealousies Forgetfulness Mistakes it is so The general Voice of the Gospel gives more incouragement to self-undoing sinners than a voice from Heaven calling us by name Use. 1. To humble us for our uncertainty and inconstancy when the Testimonies of God are so Stable and Unchangeable The Scriptures are as firm as a Rock but alas we are unstable as water both as to Faith and Obedience There should be a proportion inter regulam regulatum between the Rule and thing Ruled the Measure and what is Measured the Stamp and the Impression We carry it so as if the Word spake one thing to day and another to morrow as if God would sometimes maintain the Cause of his People and at other times forsake them as if he sometimes loved Sin and hated Righteousness would sometimes be good to Penitent Sinners at other times turn away from them We profess to walk by his Rule and yet live so disproportionable 1. In Faith like waves of the Sea rolled hither and thither our Dependance and Trust now and anon changing with the posture of our Affairs not suited to the eternal Verity of the Promises In Crosses Confusions and Difficulties we are at
when he taketh away when he emptieth and when he filleth us with Blessings a Child of God is of a strange temper he can fear him for his Mercies Hosea 3. 5. and praise him for his Judgments as in the Text it argueth a great measure of Grace to give Thanks to God at all times and for all things 1 Thes. 5. 17 18. Rejoyce ever more pray without ceasing in every thing give thanks Simply we cannot give thanks for Afflictions as Afflictions as we cannot pray for them nor joy in them but as they are a means of good to us A thankful frame of Heart bringeth meat out of the Eater incouragement out of the saddest Providences and taketh occasion to lift up it self in the praises of God even from those things which are matter of greatest discouragement and heartless dejection to others It seeth the hand of God working for good to him And then on the other side an Unthankful Repining Murmuring Spirit sowereth all our Comforts is ever querulous whether crossed or pleased it entertaineth Crosses with Anger and Blessings with Disdain 'T is hard to be in any Condition on this side Hell wherein we have not cause to praise God even in great Calamities either for their fruit and issue as our Souls are bettered and humbled by them Psalm 119. 65. Thou hast dealt well with thy servant according to thy word Wherein In giving him Faith and sensible and seasonable Correction Verse 67. and presently thou art good and dost good Verse 68. Or else for their Mitigation as to deem them not insupportable 1 Corinth 10. 13. That we are not Consumed Lament 3. 22. That not to the full merit of our Sins Ezra 9. 13. Thou hast punished us less then we have deserved That Comforts come along with them That our Afflictions do not exceed the measure of our Comforts 2 Corinth 1. 5. That we have a good God still who knoweth how to turn all to our Advantage Let us be perswaded he is well affected to us in Christ and we will take any thing kindly at his hand All this is spoken that poor murmuring Souls may not set out from so blessed a Work yea when other Arguments fail we may see the Wisdom Justice and Faithfulness of God in his sharpest Corrections Psalm 119. 75. I know that thy Iudgments are right and in Faithfulness thou hast afflicted me 'T is a great honour to God to speak good of his name when his hand is smart upon us Use. Let me press you now to three things First To the Work Secondly Frequency and Constancy herein Thirdly To suit often God's Word and Works together First To the work of praising God many are often complaining or begging but seldom praising or giving thanks Oh surely this should be more regarded not always taken up with complaints against our selves and supplications for Mercies but should sometime give Thanks and praise the Lord 't is the Noblest part of our work 't is nearest the work of Heaven As Love is the Grace of Heaven so Praise is the Duty then in Season 't is good to be preparing setting our Hearts in order for our eternal Estate 't is the work of Angels when we praise God we do the work of Angels The Angels according to the opinion of the Ancient Hebrews do every day sing praises to God and that in the Morning which they gather because the Angel said to Iacob Gen. 32. 26. Let me go for the day breaketh which place the Targum of Ierusalem thus explaineth Let me go for the Pillar of the Morning ascendeth and behold the hour approacheth that the Angels are to sing however that opinion be sure we are that the Angels ever bless God and laud his holy Name Isaiah 6. 1 2 3. The Angels cryed one to another holy holy holy is the Lord of hosts the whole earth is full of his glory They were blessing God for Creation then the Morning Stars sang for Joy Iob 38. 4 5 6. For the Nativity of Christ Luk. 2. 13 14. They apprehend more of Gods Excellency and Perfection in himself and in his Works than we do and are more sensible of his Benefits than we are Now if this be the work of Angels the highest and greatest of them surely this work should be more prized by us 't is Nobler than other Duties we serve God in our Callings but this work is a part of our Misery this Burden was laid upon Adam after his Fall that in the sweat of his Brows he should eat his Bread Gen. 3. 19. Though honest Labour be a part of our Obedience yet 't is also a part of our Trouble and Exercise There are Works of Righteousness as to give every Man his due these are Good Works but they concern the benefit of Man the good of Humane Society Whereas Praise is more immediately directed to the Honour of God There are Works of Mercy to relieve the Poor to help the Distressed to support the Weak to comfort the Afflicted these are good Works indeed and a very noble part of our service to be reckoned to our Thank-offerings as praise Heb. 13. 15 16. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name but to do good and to communicate forget not for with such sacrifices God is wellpleased 'T is Godlike to do Good and a more blessed thing to give than to receive Acts 20. 35. As God giveth to all and receiveth of none but still this redoundeth to Men. There are opera cultus the fourth sort of Works Works of Worship Internal as humbling our Soul repenting of our Sins and asking Pardon these are good Works indeed but such as imply our Misery and Imperfection External as Prayer Hearing and Reading and other Acts of Communion with God but when we give Thanks this is more Noble In other Duties God is bestowing something on us but here in our way we bestow something upon God In Prayer as Beggars in Hearing as Scholars and Disciples we come to expect something from him here we come to put Honour upon God in our way 't is a kind of Recompence or paying our Debts to him by Word or Deed. Now the Reasons why Men are so backward to this Work are I. Because we have so little of the Love of God Self-love puts us upon Supplication but the Love of God upon Praise and Thanksgiving 'T is a Token of great Love to Praise God without Ceasing We are eager to have Blessings and then forget to return and give God the Glory II. And partly Neglect of Observation We do not gather up Matter of Thanksgiving Colos. 2. 4. Continue in prayer and watch in the same with thanksgiving We should continually observe Gods Answers and Visits of Love Manifestations of himself to the World The Reason then why we have no more pleasure in Praising God is because we observe not so heedfully as we
should his Mercy and Truth fulfilled Secondly To Frequency and Constancy therein Frequency in this Duty doth not beget a Satiety and Loathing but rather a greater delight to continue in it But here arise two Questions Quest. I. What Time must be necessarily spent in Acts of Worship and Adoration Prayer Praise and immediate Converse with God Answ. 1. 'T is a Truth that our whole time must be given to God for a Christian is a dedicated thing a living Sacrifice Rom. 12. 1. Now the Beast offered in Sacrifice with all the Appurtinances was Gods a Christian by the consent of his own Vows is not master of any thing After a Vow of all we must not keep back part as did Ananias and Saphira A Christian hath given his whole Self Time and Strength to God 2. Though our whole Time be given to God yet for several Uses and Purposes Gods Service is not of one sort and he is served in our Callings as well as in our Worship Man in Paradise was to dress the Garden Gen. 2. 15. as well as to Contemplate God Common actions may become Sacred by their End and Use. Isaiah 23. 18. And her merchandise and her hire shall be holiness to the Lord. 3. These several Duties must not interfere and clash one with another for Gods Commands are not contrary but subordinate We must not so attend upon Religion as to neglect the service of our Generation as Instruments of Gods Providence nor suffer the Lean Kine to devour the Fat the World to incroach upon Religion 4. The particular Seasons for each Duty are not determined and set down in Scripture 1. Partly Because God trusteth Love and will see whether we have a mind to Cavil and Wrangle and Dispute away Duties rather than Practise them 2. And Partly Because he would leave something to the Conduct of his Spirit and the Choice of Spiritual Wisdom Psal. 112. 5. A good man will guide his affairs with discretion 3. And Partly Because mens Occasions and conditions are different and he would not have his Law to be a snare 4. And Partly Because there are so many occasions to praise God that if we do not want an Heart we will be much and frequent in this Duty 5. Though there be not express Rules there is enough to prevent Carelesness and Loosness God calleth to us in very large and Comprehensive terms always continually and in every thing The Example of the Saints who Night and Day were praising God Paul and Silas at midnight sang praises to God Acts 16. 29. So Psal. 119. 62. At midnight will I rise to give thanks to thee because of thy righteous Iudgments And in the Text seven times a day Besides there are daily solemn services Personal and Domestick to be performed Matth. 6. 11. Watching dayly at my gates Prov. 8. 34. Morning and Evening they were to offer a Lamb Numb 28. 4. 6. There are general hints and limits enough to become love Psalm 71. 14. But I will hope continually and will praise thee yet more and more Enough to keep the Heart in good plight and maintain Faith and Hope in God and keep up a spiritual entercourse of Communion with God by dayly offering up prayers and praises to him Quest. II. Whether it be Convenient to state and fix a time David had his set times so had Daniel and surely all Occasions Opportunities and Abilities considered it may be an help to us and make the spiritual Life more orderly to have set stated fixed times for the performance of this Duty Thirdly To suit Gods Word and Works together Laws and Judgments Rom. 1. 18. God hath revealed his wrath against all ungodliness and unrighteousness Heb. 2. 2. Every transgression and every disobedience received a just recompense of reward Deliverances and Promises fetch all out of the Covenant Psal. 128. 5. The Lord shall bless thee out of Zion that relateth to the Covenant made to the Church This cheeketh Atheisme sweetneth our Duties allayeth our Fears and resolveth our doubts and helpeth us in the delightful exercise of praising God SERMON CLXXIX PSALM CXIX VER 165. Great Peace have they that love thy Law and nothing shall offend them ALL that live in this World find this life a Warfar Iob 7. 1. Much more must the godly expect difficulties and conflicts Psal. 34. 19. Many are the troubles of the Righteous to the eye of Flesh no Condition seemeth worse and more obnoxious to misery then the Condition of those that serve God yet in reality none are in a better Estate what ever happeneth they are at Peace built on the corner-stone which God hath layed in Zion and therefore in all the Commotions and Troubles of the World they are safe This is that which David here observeth In the former verse he had told us that it was his custom to praise God seven times a day for his righteous judgments and now he sheweth the reason namely from the ordinary course and tenour of these Judgments or dispensation of his Providence which was to give peace to them that keep his Law Great peace c. In these Words you have I. A priviledge great peace have they II. The Qualification that love thy Law III. The Effect nothing shall offend them Let me open these Branches the Priviledge is peace and that is threefold First External Secondly Internal Thirdly And Eternal First External in the House the City or Countrey and Societies where we Live in this sence 't is taken Psalm 122. 6 7. Pray for the peace of Jerusalem they shall prosper that love thee peace be within thy walls Now this is not all that is meant here for this is a common benefit though often vouchsafed for the sake of them that love God as Musick cannot be heard alone though intended but to one person yet others share with him in the benefit of it Or if you understand it of his own personal peace or being at amity with men they do not always enjoy that Gods best Children are often forced to be men of Contention that is passively they are contended with and troubled in the world Ier. 15. 10. And therefore the Apostle saith Rom. 12. 18. If it be possible as much as lyeth in you live peaceably with all men 'T is not always to be had but we should indeavour to live in peace with all men Secondly There is Internal peace arising either from Justification Rom. 5. 1 or Sanctification Isa. 32. 17. The Fruit of Righteousness is peace or from Contentment with our condition Phil. 4. 7. By Justification we have peace when God is reconciled and made a Friend By Sanctification we have peace when we walk evenly with God And by Contentment we have peace when our Affections are calmed and rightly ordered or set upon more worthy and noble objects So that we are not troubled at the loss of outward things these are the ingredients necessary to internal peace which is I suppose principally