by the Scriptures which apparently are acknowledged by them to be the Word without running to unwritten traditions and the authority of men Again all this is recommended with the special presence of God as to gifts and graces blessing these Churches continually more and more Therefore if ever a man will find rest for his soul and be soundly quiet within himself here he must fix and chuse and take up the way of truth Popery is but Heathenism disguised with a Christian name their penal satisfactions are like the gashing and launcing of Baal's Priests their Mediators of Intercession are like the doctrines of Demons among the Gentiles for they had their middle Powers glorified Heroes their Holy water suits with the Heathen Lustrations their costly offerings to their Images answer to the Sacrifices and Oblations to appease their gods which the Idolaters would give for the sin of their souls adoring their Reliques is like the respects the heathens had to their departed Heroes And as they had their Tutelar gods for every City so these their Saints for every City and Nation their S. Sebastian for the Pestilence their Apollonia for their Tooth-ach and the like It is easie to rake in this dirt It was not for the Devil's interest when the Ensign of the Gospel was lifted up to draw men to downright Heathenism therefore he did more secretly mingle the Customs and Superstitions of the Gentiles with the food of life like poyson conveyed in perfume that the souls of men might be more infected alienated and drawn from God Popery doth not only add to the true Religion but destroys it and is contrary to it Let any considering man that is not prejudiced compare the face of the Roman Synagogue with the beauty of the Reformed Churches and they will see where Christianity lyes there you will find another Sacrifice for expiation of sin than the death of Christ the Communion of the Cup so expresly commanded in the word of God taken away from the people reading the Scriptures forbidden to Laicks as if the word of God were a dangerous book Prayers in an unknown language Images set up and so they are guilty if not of primitive Idolatry which all the water in the Sea cannot wash them clear of yet certainly of secondary Idolatry which is the setting up an Idol in God's Worship contrary to the Second Commandment the Image of the Invisible God represented by stones and pictures Invocation of Saints and Angels allowed the doctrine of Transubstantiation contrary to the end of the Sacrament works of Supererogation Popes pardons Purgatory for faults already committed as if Christ had not already satisfied Papal Infallibility not only contrary to faith but sense and reason their ridiculous Mass and Ceremonies and many such human inventions besides the word and against it But the Protestants are contented with the simplicity of the Scriptures the word of God and the true Sacraments of Christ. Therefore you see what is the way of truth we should stick to Prop. 8. That in the private differences among the professors of the Reformed Protestant Religion a man is to chuse the best way but to hold charity towards Dissenters In the true Church in matters of lesser moment there may be sundry differences For until men have the same degree of light it cannot be expected they should be all of a mind Babes will think one thing grown persons will have other apprehensions sick persons will have their frenzies and doubtings which the sound cannot like The Apostle's rule is Phil. 3. 15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you c. There are two parts of that Rule the perfect must be thus minded they that are fully instructed in the mind of God they must practise as they believe strings in tune must not be brought down to those that are out of tune But if others tainted with error do not give a through assent to all divine truth yet let us walk together saith the Apostle so far as we are agreed God that hath begun to enlighten them in other things will in time discover their mistakes Thus far the true Christian Charity takes place This should be our Rule Here we are agreed in the Christian Reformed Religion and in all the points of it let us walk together so far and in lesser differences let us bear with and forbear one another in love I speak now of Christian toleration for the Magistrates toleration and forbearance how far he is to interpose that 's another case Eph. 4. 2. With all lowliness and meekness with long-suffering forbearing one another in love What is bearing with one another not conniving at their sin or neglecting ways to reclaim them or forbear our profession when God calls us to it they are great cases how far profession may be suspended and how far it may be carried on but to restore them with meekness to own them in those things wherein they are owned by God not to practise that Antichristian humor which is now gotten into Protestantism of unchurching unministring unchristianing one another but to own one another in all those things wherein we are agreed without imposing or censuring not rending into factions not endeavouring to destroy all that we may promote the particular interest of one party to the prejudice of the whole but walking under one common Rule and if others shall prove peevish and if angry brethren shall call us bastards and disclaim us as not belonging to the same Father we ought not to reject them but still call them brethren if they will not joyn with us we cannot help it yet they are brethren notwithstanding that disclaim and how pettishly and frowardly soever they carry themselves in their differences a good Christian should take up this resolution their tongue is not Christs fan to purge his floor though they may condemn things which Christ will own to bear their reproofs and love them still for the iniquity of their carriage doth not take away our obligation to them As in the relation of Inferiors we are bound to be obedient to the froward as well as to the gentle Parents and Masters so in the duties that are to pass between equals we are to bear with the froward and to overcome their inclinations For though we have corruptions that are apt to alienate us and will put us upon furious passions uncomely heats and divisions yet God forbid we should omit any part of our duty to them for uncharitable brethren are brethren still SERMON XXXII PSALM CXIX 30. I have chosen the way of Truth thy judgments have I laid before me I Come now to answer an Objection which may be made Obj. But if you be so earnest to maintain unity among your own Sects why do you separate from the Papists who are Christians as well as you and own many things of Christianity wherein
feet and path First In general observe this It is not a light to our brains to fill us with empty Notions but a light to our feet to regulate our practice and to guide our actions Ier. 6. 16. He doth not say hearken after the true Religion but walk therein For a man to study the Scripture only to satisfie curiosity only to know what 's right and good and not follow it with all his heart is but to make a rod for his own back and doth but cause his own condemnation to be sore and terrible Luke 12. 47. To be able to dispute for truth and not lie under the power of it to avoid Heresie and live in Vice will never bring him to Heaven Gal. 6. 16. It is not them that are able to talk of it but to walk according to this rule not to play with it but to work with it Knowledge and practice must be joined together they do never well asunder but excellent together Secondly In our Practice 1 Our Path our general choice A man that consults with God's Word The Lord will teach him the way that he shall chuse Psal. 25. 12. Every thing appointed to an end must have all things absolutely necessary to that end else it is not perfect in its kind though perfect to guide us to eternal life therefore it must contain all things that belong or conduce to that end It is not a Rule given us to be rich or safe but to be eternally happy 2 As 't is a light to our path so to our feet How in the particular actions that we perform and in the particular conditions that we pass through 1. In the particular actions that we perform Every action we go about must be guided by the Word why because obedience in particular actions we are most apt to miscarry in Many are wise in generals but in particulars they quite mistake their way We have general Notions that we must be holy ay but we are not holy in all manner of conversation 1 Pet. 1. 15. In every creek and turning of your lives in all your actions of eating drinking sleeping and waking we are to be mindful and respect the command of God in all these No path of a Christian's conversation but ought to savor of grace and holiness not only his religious but his common and civil actions Every action is a step to Heaven or Hell for this life is compared to a walk and in a walk every step brings us onward in our way Briefly in every act either sin or grace interposeth therefore we had need look to every step and still to walk according to Rule 2. It guides us in all the conditions that we pass through In every Age here 's milk for the weak and strong meat for men of ripe age In every calling from the King to the lowest Beggar In every state of life adversity prosperity still here 's light for you There are two Parties whose interest it is to decry the clearness of Scripture Papists and Libertines Papists they are afraid to stand to this tryal they would bring all to the judgment of the Church therefore 't is for their interest that the Scriptures were not a clear safe and a full direction Libertines they decry the clearness of Scripture upon several grounds Those that plead for a boundless Toleration what 's their great Argument Nothing is certain in Religion If the Word be a clear Rule then c. SERMON CXIII PSAL. CXIX VER 105. Thy Word is a lamp unto my feet and a light unto my path HEre I shall answer five Objections that are made by Cavellers Object 1. First If it be so clear a Light why do men so often mistake that have the Scriptures and consult with them yea why is there such differences among good men Answ. I answer in general There is Light in the Scriptures but there is darkness in men that are conversant about them The Object may be well represented when the faculty is not well disposed There are defects in them to whom this discovery is made though they have light yet they want eyes the Sun giveth light enough though blind men cannot see it the Word doth whatsoever is necessary on its own part To the beholding of any thing by the outward sense there must not only be light to make the object conspicuous but also a faculty of seeing in the eye blind men cannot see at noon-day nor the sharpest sighted at midnight There is light in the Scriptures surely for God would not deal hypocritically with us that are his people if he hath given us a rule he would not wrap it up in darkness so as we should not know his meaning so that the defect is in us This in general But secondly there are many causes of mens mistake 1. Some come to the Word with a presumption of their own wit and leaning upon their own understanding as if that should discover the whole counsel of God and these God never undertook to teach Psal. 25. 9. The meek will he guide in judgment and the meek will he teach his way Those that in an humble sense of their own nothingness depend upon his direction them will he teach Iam. 1. 21. Receive with meekness the ingrafted Word of God We have caution given us and admonitions against pride and arrogance and self-dependence Prov. 3. 3 4 5 6. 2. Many bring their prejudicate Opinions along with them and are biassed and prepossessed before they come to the Word of God and so do not so much take up the sense which the Scriptures offer as seek to impose their own sense on them and regulate the Scriptures to their own hearts not regulating their hearts and principles and senses according to the Word of God Optimus ille lector est qui dictorum intelligentiam saith Hilary expectat c. That mind which is preoccupied with evil opinions and enslaved to preconceived conclusions they do not take any thing from the Word but impose something upon it which God never revealed there If the weights be equal yet if the balance be not equipendent wrong may be done They come with an Idol in their own hearts Ezek. 14. 2. as those that would ask counsel of the Lord that were resolved beforehand Ier. 42. While we look through the Spectacles of our own fancies and preconceptions the mind poisoned with Error seemeth to see what we see not 3. Some search the Scriptures not out of any love to the truth or to know the mind of God but to oppose it rather and so seek a pretence from thence to justifie their private faction in way of opposition against God The Devil gets Scripture to wrest it to his own purpose Mat. 4. 6. They read not to be better but to cavil and put a greater varnish upon the Devil's cause as Iulian did search the Scriptures to pick an advantage against the true Religion and scoff at them that profest it and
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
glory Use 2. Reproof 1. Of those that walk in the midst of this light and yet perceive no more of the things of God than if they were in darkness these lose the Benefit which God vouchsafeth to them Iohn 1. 5. The light shineth in darkness and the darkness comprehendeth it not And Iohn 3. 19. The light is come into the world and men loved darkness rather than light It had been better for them they had never heard of the Scriptures and that God had never set up such a lamp in the Church These men believe the Word of God is a light and a lamp yet never take care of nor give heed to it they are careless and never measure their actions according to this Rule 2. It reproves those that set up another Rule and look for an infallible Interpreter 1 Those that set up Reason instead of the Word of God Alas this is an imperfect Rule these men would bring down all things before the Tribunal of their own Reason these are not Disciples of Christ but Masters they will not be taught by the directions of the Word but by their own dark hearts I have told you the Candle of the Lord did burn bright within us but alas now 't is weakned by sin it is an imperfect irrational thing we can never be saved by it 2 Others are guided by their Passions and Lusts this is their direction and their lamp this will surely lead them to utter darkness If you live after the flesh you shall dye Rom. 8. 13. 3 Some take the counsel and example of others this will leave them comfortless and make them fall into the snare 4 Some go to Witches in straits as the Prophet reproves such Isa. 8. 19 20. Should not a people seek unto their God 5 Others expect new Revelations from Heaven to counsel them they would converse with Angels now God hath spoken to us by his Son Gal. 1. 8. If an Angel from heaven should bring another Gospel than that which we have preached unto you let him be accursed Use 3. Caution To enterprize nothing but what you have a Warrant for out of the Word of God When you are going about any action say Where 's my warrant If I do it upon my own brain I must stand to my own hazard and all the evil that comes upon me it is the fruit of my own counsel Numb 27. 21. The Priest was to ask counsel of the Lord who shall go out and who shall go in And 1 Sam. 23. 9 10. To do things with a doubting Conscience with an uncertainty whether it be good or bad it is a sin for whatsoever is not of faith is sin still seek your direction from the Word Use 4. It exhorts us to bless God and be thankful for this light Isa. 9. 2. The people that sate in darkness saw great light There is the same difference between the Church and other places as there was between Egypt and Goshen Exod. 10. 23. Here is light and in other places thick darkness What a mercy is it that we have present direction a light to guide us here in grace that will bring us to glory Give thanks to God for so great a benefit 2. Walk according to the directions of the Word walk in the light Ephes. 5. 8. believe it Heb. 4. 2. the true and infallible truth that came out of God's mouth and then apply it say this truth which is spoken is spoken to me Mat. 13. 37. and urge thy heart with the duties of it this was spoken for our learning be persuaded of this truth and so walk and so do and you shall not find any miscarriage 1 Cor. 15. 58. Here 's my warrant and my direction I will keep to it though it expose me to many hazards and straits I know it will be made up at last it will not be lost labor to do what God biddeth thee to do SERMON CXIV PSAL. CXIX VER 106. I have sworn and I will perform it that I will keep thy righteous judgments IN the former Verse David had commended the Word for a sure direction it is a light and a lamp how so not only by God's designation and appointment but by Davids choice It was a light to my feet and a lamp to my steps Now in this Verse he speaks of his firmness and constancy to that choice I have taken thy Word for my guidance and direction and there he did resolve to stick his constancy was grounded upon a vow or upon a promissory Oath which he saw no cause to retract or repent of I have sworn and I will perform it c. In which words you may observe 1 The strength of David's resolution and purpose expressed in his Oath not I must or I will keep but I have sworn c. 2 The matter of this purpose or Oath and that was to keep God's judgments 3 One great motive and reason that inclined him so to do in the word Thy righteous judgments the marvellous equity that was to be observed in the things commanded by God 4 The conscience that lay upon him of observing this Oath I will perform it As if he had said I saw a great deal of reason to make the promise so solemnly to God and I see no reason at all to retract it Four Points I shall observe 1. That it is not only lawful but good and profitable to bind our selves to our duty by a Vow solemnly declared purpose and holy Oath so David I have sworn 2. That this help of an Oath or Vow should be used in a matter lawful weighty and necessary I have sworn saith David but what hath he sworn To keep thy righteous judgments A great duty which God had enjoined him in his Covenant 3. Those that are entred into the Bond of a holy Oath must religiously observe and perform what they have sworn to God I have sworn and I will perform 4. That we may perform our Oaths and lie under a sense and conscience of our Engagements to God it is good that they should be often revived and renewed upon us for so doth David here recognize his Oath I have sworn that c. Doct. 1. That it concerns us sometimes to bind our selves to God and the duty that we owe to him by an Oath 1 That it is lawful so to do appears from Gods Injunction and the practice of the Saints 1. From God's Injunction He hath commanded us to accept of the Gospel Covenant and not barely so but to submit unto the Seals and Rites by which it is confirmed which submission of ours implieth an Oath made to God Baptism is our Sacramentum Militare Sacramental Vow our Oath of Allegiance to God and therefore it is called 1 Pet. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The answer of a good conscience towards God an answer upon God's demands in the Covenant God does as it were in the Covenant of Grace put us to the question Will
charity Phil. 4. 5. Let your moderation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be known unto all men whether it be fear or honour that be due Rom. 13. 7. Render therefore to all their dues Tribute to whom Tribute is due Custom to whom Custome fear to whom fear honour to whom honour Or good will ver 8. Owe no man any thing but to love one another Secondly For truth You are to adhere to the truth not to be carried about with every wind of Doctrine by the sleight of men and cunning craftiness whereby they lye in wait to deceive but speaking the truth in love ye may grow up unto him in all things which is the head even Christ Ephes. 4. 14 15. To speak nothing but truth in your ordinary communication Ephes. 4. 25. Wherefore putting away lying speak every man truth with his Neighbour To perform what you promise though to your loss Psal. 15. 4. He sweareth to his own hurt and changeth not Thus should the whole course of our lives express the properties of the Word Use 3. To shew the reason why men are so backward in obedience so prone to what is evil so uncomfortable in trouble We do not believe that the testimony of God is righteous and true very true every tittle of it but we are slow of heart to believe therefore is the faithfulness and truth of the Word inculcated Christ saith Believest thou this John 11. 25. Could we believe the word more what advantage should we have in the spiritual life what fear of God what joy of faith what readiness of obedience But we cannot depend upon Gods word and therefore are easily shaken in mind Our hearts are like a Sea one Wave riseth up after another We must be fed with sense and God must do all immediately or else we are apt to sink under our discouragements SERMON CLVI PSALM CXIX VER Cxxxix My zeal hath consumed me because mine Enemies have forgotten thy Words IN these words you may observe 1. Two different persons 2. A different carriage mentioned 1. Two different persons are spoken of David and his Enemies By Enemies is not to be understood those only that were troublesome to himself but those who were an opposite party to God who opposed themselves against God and Godliness these without any breach of the Law of love may be counted Enemies Ps. 139. 21 22. Do not I hate them O Lord that hate thee And am not I grieved with those that rise up against thee I hate them with a perfect hatred I count them mine Enemies It is a comfort and satisfaction to the godly to have no enemies to themselves but such as are enemies to God also such as rise up against God 2. There 's a different carriage mentioned and asscribed to these two parties on the one side Oblivion and Forgetfulness of Gods Law on the other side zeal 1. On the Enemies part oblivion and forgetfulness of Gods Word The Word of God is not effectual usually but where it is hid in recent memory They have forgotten thy Word a proper phrase to set forth them in the bosom of the visible Church who do not wholly deny and reject the Word and Rule of Scripture but yet live as though they had forgotten it they do not observe it as if God had never spoken any such thing or given them any such Rule They that reject and contemn such things as thy Word enforceth surely do not remember to do them 2. On David's part here is mentioned zeal or a flagrant affection which is set forth 1. By the vehemency of it 2. By the cause of it 1. By the vehemency of it my zeal hath consumed me It was no small zeal that David had but a consuming zeal Vehement affections exhaust and consume the vital Spirits and wast the body The like expression is used Ps. 69. 9. The zeal of thy House hath eaten me up Strength of Holy Affections works many times upon the Body as well as the Soul especially zeal which is a high degree of Love and vents it self by a mixture of grief and anger What a man loves he would have it respected and is grieved when it is dishonoured and under disrepute Both have an influence upon this consuming this wasting of the Spirits that is spoken of in the text because they had lessened and obscured the Glory of God and violated his Law and there was in him a holy care ardour and earnest endeavour to rectifie this abuse and awaken them out of their security and reduce them to their duty 2. Here was the Cause of it Why was David so much wasted pined consumed and troubled Because they have forgotten Thy Word the contempt of God and the offence of God sate nearest his heart as if he had said I should more patiently bear the injury done to my self but I cannot be coldly affected where thy glory O Lord is concerned since I have had a tast of thy grace and felt the benefit of thy Word I cannot endure it should be contemned and it much moves me to see Creatures so mad upon their own Destruction and to make so light of thy Salvation Thus was David consumed not at the sight of his own but at other mens sins and not at others in general but them his enemies that they should make void the Law of God Such was his love to the Word that he could not endure the contempt and violation of it and such was his Compassion to the souls of men that it grieved him exceedingly to see any of the workmanship of God to perish to be captivated to the World to be made Factors for the Devil and fuel for hell fire and to be so violent for their own Destruction Doctrine That Great and Pure Zeal becomes those that have any affection for the Word and for the Ways of God Here is a great zeal for David saith my zeal hath consumed me it prey'd upon his spirit And here 's a pure zeal for he mentions not personal injuries but disrespect to Gods Word when the same men are our Enemies and Gods Enemies we should be more zealous for Gods cause then our own Now both the greatness and purity of his zeal did arise from his love to the Word as appears from the precedent and subsequent verses in the precedent verses he had told them just and upright are thy testimonies and very faithful therefore zeal hath consumed me because this Word should be slighted and contemned And it appears also from the following verse thy Word is very pure therefore thy servant loveth it He was troubled to see such a holy and pure Word to be trampled under foot and especially that those seem to disown it he doth not say they deny it who had generally profest to live under this rule that they made light and disregarded the precepts in which I found so much comfort and delight In the prosecution of this point I shall 1. Shew what is true Zeal
inconsistent with an unholy life p. 207 Rule must always be set before us p. 208 why ibid. Bless God for a Rule and walk exactly by the Rule p. 807 698 Enemies to the word as a Rule 1 they that set up Reason instead of the word 2 Passions and Lusts 3 Example 4 they that go to Witches c. 5. they that expect new Revelations p. 698 Rulers when religious a signal Blessing to a people p. 145 560 Rulers are not to be provoked p. 996 Running the ways of Gods Commandments what it imports p. 225 S. SAcrament what it signifies p. 699 Saints love the word 1 because their hearts are suited to it 2 they have tasted its goodness p 627 Sacrifices three things required in them p. 722 Safety none in Apostacy from the truth but Perseverance in it p. 788 637 It lies in two things p. 642 Sanctification of Afflictions a greater mercy thanDeliverance outof them p 470 592 it hath 2 parts p. 1040 Sanction of the Law inPromises and Threatnings p. 350 Salvation the word variously taken in Scripture p. 536 537. Temporal and eternal p. 1035. 314 It denotes sometimes temporal deliverance p. 830 Salvation is far from the wicked p. 980. both in a temporal and eternal Notion ibid. 1081 1087 Salvation is the fruit of mercy p. 314. 315 Satisfaction in Gods providential government p. 542 It is not to be had without enjoyment of God p. 13. 386. Qn. what it is that will satisfie and content our Souls p. 926 Satans design in afflicting Gods people p. 538 He is subtle and diligent in tempting p. 1105 Satans baits are Profit and Pleasure p. 85 Satan resembled by lying p. 188 Scandalous Terms put upon the best parts of Religion p. 337 Scandals given either by word or deed p. â—…030 Scandals never fall out in the Church but some notable woe follows p. 867 Scandals an enemy to Perseverance p. 212 Scandal is either Active or Passive p. 1022. 1029 Schism a great evil p. 201 Protestants not guilty of schism in separating from Papists and Popery p. 201. 202. Scorns and scoffs must not draw us from Obedience p 337 why Religion is scorned p. 338 Scorn a grievous Temptation p 339 vid. Contempt Scripture reveals 1 Reconciliation 2 eternal Life not elsewhere revealed p 624 625 Scripture is the Churches Book p 41 It is to be highly prized p 645 In opposition to 1 Tradition 2 carnal Reason p 41 It s Excellency p 66 67 It is a Record and a Calendar p 77 Qu. how we know the Scriptures to be Gods word p. 960 961 vid. word of God It gives directions in all Cases p. 153 It is for the strong as well as for the weak p. 697 Scripture before it was compleat as now yet had promises for support of the Soul p. 181 Scripture Truths of two sorts p. 888 Scripture affords 1 true Doctrine 2 true Piety 3 true Consolation p 879 622 Four main ends of Gods giving the Scripture 1 to secure the Truth 2 that it might last to all Ages 3 for converting sinners 4 for trial of Faith and Manners p. 694 6â—…2 Seasons of mercy neither too soon nor too late p. 551 Seasons when God eminently calls to consider our ways p. 401 Seasons for particular duties p. 445 637 638 925 374 Sealing to Gods Truth as Witnesses what it is p. 832 832 Searching the heart a mark of one that hath Respect to all Gods Commandements p. 36 Seventimes denotes many times Numerus definitus pro indefinito p. 1013 Secret Prayer as well as publick a Duty p. 904 021 It hath Promises of Reward p. 921 Arguments to press to secret Prayer p. 922 Secret Duties argue sincerity p. 374 Security carnal will leave us ashamed at last p. 786 It is a note of pride p. 521 It 's a cause of delaying Repentance p. 408 Seducers the most dangerous Company p. 777 See a man may see and yet be blind p. 617 Seeds two seeds at enmity from the beginning p 414 326 Seeking God implies that God is not wholly gone p 927 Seeking God arises from a sence of the want of God p 11 When we find not God in one Ordinance we must seek him in others p. 12 It 's the end of our Creation ibid. To seek any thing from God above God more than God or not for God is brutish p. 13 It is a mark of election to seek God p. 14 It 's not in vain to seek God p. 13 how to seek him p. 927 Six Arguments to move us to seek God p. 14 Encouragements to seek Gods Favour p. 927 Directions for a due seeking of God p. 14 Seeking God the last way of seeking our selves p. 14 Gods Children are a Generation of seekers p. 57 58 59 922 Self-Conceit p. 296 Self-denial a main part of wisdom p. 641 Self self-fulness leaves no room for Grace p. 29 Self-seeking argues false Zeal p. 856 Self-Confidence a Reason of Apostacy p. 213 Sense of Gods goodness what it is why we must keep a sense of it p. 472 473 474 Sense and Faith are opposed p. 546 Sense of sin renders Gods Mercies exceeding great p. 994 Comforts from Sense are base and dreggy p. 593 Outward Senses betray the heart p. 278 Sense discovers the vanity of created Excellency p. 616 Senses spiritual what they are p. 671 672 How they differ from the natural Senses p. 672 673 Sentence of our State and Actions is by the judgment of the word p. 38 39 Servant of God who he is p. 289 a good Argument p. 289 Servant of God A good Plea for Deliverance why p. 610 846 611 Arguments to perswade us to clear up this Relation p. 612 637 638 Characters of Gods Servants 846 847 851 514 Shame two fold p. 36 it entred with sin p. 37â—… 214 215 Shame is caused by Disappointments p. 522 785 215 216 Shame is a fear of just Reproof p. 534 We may be ashamed either before our own selves or others p. 534 and that upon the account either 1. of Scandal or 2. of punishment ibid. Sheep are creatures subject to stray p. 1099 Man compared to a sheep in several Respects p. 1101 Christ a tender Shepherd of straying sheep p. 1107 Shield God is the Shield of his people and what that imports p. 766 Sight of God to walk as in Gods sight a rule of sincerity p. 1051 It is a good means for keeping Gods Precepts ibid. Sight of Believers and Unbelievers how they differ p. 617 Sight spiritual denotes Faith p. 672 Simple Simplicity in a good or evil Sense p. 889 Sin is not imputed to the renewed p. 17 Sins incident to a condition of trouble p. 843 Sin separates from God p. 18 It is contrary to the blessed Trinity p. 20 Contrary to the New-Nature p. 21 It is of an encroaching Nature p. 21 In sin three things 1. the Fault 2. the Guilt 3. the Blot p. 21 185 Sin never goes single p. 317. v. other mens sins Sin
have hidden thy word in my heart and then with my lips have I declared c. And as it must be first in the heart so next in the tongue Joh. 7. 38. Christ speaks of him that believeth in him that out of his belly shall flow rivers of living water By the belly is meant the heart when there is true grace in the heart the sweet influences thereof will flow forth in their common discourse for the refreshing of others as a spring sendeth forth the streams to water the ground about it If the heart be full the tongue will drop what is savoury I say certainly if it be within it vvill break out The Word is to be hid but not like a Talent in a Napkin but like Gold in a Treasury to be laid out upon all meet occasions Thus referring it to the 11th Verse there may be a fair connexion Or if you refer it to the 12th Verse Blessed art thou O Lord teach me thy statutes teach me that I may teach others Our requests for knowledg are like to speed when we are willing to exercise this knowledg for the glory of God and the good of others Talents thrive by their use To him that hath shall be given Mat. 25. 29. that is to him that useth his talents Trading brings encrease and so it may be used as an argument to back that Petition Lord teach me for I have been ever declaring with my lips all the judgments of thy mouth Again none can speak of God with such savour and affection as he that is taught by God Teach me and I have or will declare it may be read either way all the judgments of thy mouth A Heathen could say Non loquendum de Deo sine lumine We must not speak of God without light The things of God are best represented with the light of his own grace David shews that he would perform the duty of a good disciple that he would teach others if God should teach him In the words two things are to be explained 1. What he will declare All the Iudgments of thy mouth 2. In what sense he will declare them First What he will declare Gods will revealed in the Scripture is called the judgments of his mouth His judgments I have shewed that v. 7. at large Briefly now I will add two Reasons First because it is the Rule according to which we must judg of all spiritual truth 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 Secondly it is the rule according to which we must look to be judged both here and hereafter Here I will chastise them or judg them as their congregation hath heard According to the sentence of the word so will the course of his Providence be and according to which we shall be judged hereafter John 12. 48. The word that I have spoken the same shall judg him in the last day Gods Providences are a comment upon the Scriptures The Scripture is not only a Record of what is past but a Calender and Prognostication of what is to come you may read your doom your judgment there for the statutes of the Lord are all called Judgments because of an answerable proceeding in the course of Gods Providence if men escape here they will not escape the judgment of the last day when the sentence of that God shall infallibly be made good Now the verdict of the word it is called the judgments of his mouth as if God himself had pronounced by Oracle and judged from heaven in the case and these judgments of his mouth the Psalmist saith shall be the matter of his discourse and conference with others Secondly In what sense it is said that he will declare all the judgments of his mouth In this speech David may be considered as a King as a Prophet or as a private believer 1. As a King so some conceive that whenever he judged or gave sentence upon the throne he would declare the judgments of Gods mouth that is decree in the case according to the sentence of the Law In favour of this sense it may be alledged 1. That certainly the King was bound to study the Law of God as you shall see Deut. 17. 18 19. When he sitteth upon the throne of his Kingdom that he shall write him a copy of this law 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 King was bound to have a copy of the Law the Rabbies say written with his own hand carried about with him wheresoever he went in City or Camp 2. That the Kings of Iudah were bound up by the Judicials of Moses out of that which is before the Priests and Levites that is according to thy Iudicial Laws so will I pass sentence upon Malefactors 3. That proceeding according to this Rule their declarations in Court were the Judgments of Gods mouth 2 Chron. 19. 6. He said to the Iudges Take heed what ye do for ye judg not for man but for the Lord who is with you in the judgment If this sense did prevail we might observe hence That a godly man useth the word to season the duties of all his relations And again That a good Magistrate is so to judg upon the Throne that his Sentences there may be as the Judgments of Gods own mouth But that which caused this misconceit was the word Iudgments which is not of such a limited import and signification as those that pitched upon this Interpretation did conceive and therefore mistook the meaning of this place 2. David may be considered here as a Prophet and so as a pattern of all Teachers He asserts his sincerity in two respects 1. As to the matter of his doctrine it should be the judgments of Gods mouth such as he had received from God 2. As to the extent that he would declare all the judgments of his mouth 1. As to the matter of his doctrine it should be the judgments of his mouth That which should be declared and taught in the Church should not be our own opinions and fancies but the pure word of God not the vanity of our thoughts but the verity of his Revelations otherwise we neither discharge our duty to God nor to the children of God Not to God when we come in his name without his message Jer. 4. 10. Ah Lord thou hast greatly deceived this people saith the Prophet Ieremiah to God Thou thou hast done it because the false prophets had done it in his name The dishonour reflects upon him when his Ordinance is abused to countenance the fancies of our own brain Nor to the children of God whose appetite carrieth them to pure unmixed milk 1 Pet. 2. 2. As new-born babes desire the sincere milk of the word that ye may grow thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉
sent Samuel to anoint David Samuel said How can I go if Saul hear it he will kill me And the Lord said Take an heifer with thee and say I am come to sacrifice to the Lord That was a truth but not the whole truth Obj. But you will say Will not this justifie Mental reservation and Jesuitical Equivocation I answer There are two sorts of Reservations I may reserve part of the truth in my mind But the mental reservations the Jesuits plead for is this When that which is spoken is a lye if abstracted from that which is in the mind for instance If a Magistrate say Art thou a Priest no meaning not after the order of Baal So that which is spoken is a lye But if it be spoken with truth we may reserve part of it That in Samuel was not an untruth but concealing some part of the truth not fit to be discovered So Ier. 38. 24. to 27. Then said Zedekiah unto Ieremiah Let no man know of these words and thou shalt not dye But if the Princes hear that I have talked with thee and they shall come unto thee and say unto thee Declare unto us now what thou hast said unto the King hide it not from us and we will not put thee to death also what the King said unto thee Then thou shalt say unto them I presented my supplication before the King that he would not cause me to return to Ionathans house to dye there Then came all the Princes unto Ieremiah and asked him and he told them according to all these words that the King had commanded so they left off speaking with him for the matter was not perceived 2dly We now come to the Blessing asked Grant me thy law graciously Where first the benefit it self Grant me thy law Secondly The terms upon which it is asked implied in the word Graciously 1. The benefit asked Grant me thy law David had the book of the Law already every King was to have a copy of it written before him but he understandeth it not of the law written in a book but of the law written upon his heart which is a priviledge of the Covenant of grace Heb. 8. 10. For this is the Covenant which I will make with the house of Israel in those days saith the Lord I will put my laws in their minds and write them in their hearts c. Doct. 1. Then is the Law granted to us when it is written upon our minds and hearts that is when we understand it and our hearts are framed to the love and obedience of it otherwise it is only granted to the Church in general but it is not granted to us in particular We may have some common priviledge of being trained up in the knowledge of Gods Will but we have not the personal and particular benefits of the Covenant of Grace till we find it imprinted upon our hearts Well then 1. Press God about this not only to grant his Word unto the Church but to grant it unto you unto your persons To reveal his Son in me Gal. 1. 16. There is a general benefit He hath shewed his word unto Iacob and his statutes unto Israel Psal. 147. 19. And there is a particular benefit Grant me thy law graciously The whole Church may be under a Covenant of grace and some particular members of it may be all that while under a Covenant of Works if they have only an external Law without to shew them what is good but not a Law within to urge and inable them to do it Lex jubet gratia juvat litteral instruction belongeth only to the first Covenant but when the word is made ours that 's a priviledge of the second Covenant The ingrafted word that is able to save our souls Jam. 1. 21. When it is received in our hearts and doth prosper there and fructifie unto holiness when it is written over again by the finger of the Spirit 2. See if this effect be accomplished if the law be granted to you It is so 1. When you have a sense and conscience of it and you own it as your rule for the governing of your own heart and life Psal. 37. 37. The law of God is in his heart none of his steps shall slide It is not in his book only but in his heart to guide all his actions 2dly It is so when you have some ability and strength to perform it Their hearts carry them to it as Psal. 40. 8. I delight to do thy will O God yea thy law is in my heart They have not only a sense and conscience of their rule but a ready spirit to perform it and set about this work cheerfully and heartily A ready and cheerful obedience to Gods Will is the surest note that the Law is given to us when the study and practice of it is the great employment and pleasure of our lives Doct. 2. The Law that is odious to the flesh is acceptable to a gracious heart What others count a restraint they count a great benefit and favour Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the law of God neither indeed can be They shun all means of searching and knowing themselves wishing such things were not sins or not desiring to know them to be so therefore hate the law and will not come to the light 3 Joh. 20. For every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved As a man that hath light ware is loth to come to the ballance or Counterfeit-coin to the touch-stone or as a bankrupt is loth to cast up his estate They hate the directions and injunctions of the word as contrary to their lusts 1 King 22. 8. He doth not prophesie good concerning me but evil said wicked Ahab and therefore would not hear him and yet he was the Prophet of the Lord They are loth to understand their duty are willingly ignorant 2 Pet. 3. 5. For this they are willingly ignorant of c. But now a gracious heart desireth nothing more than the knowledge of Gods Will how contrary soever to their lusts they approve it Rom. 7. 12. Wherefore the law is holy and the Commandment holy and just and good The Law and Commandment that which wrought such tragical effects in his heart Therefore they desire the knowledge of it above all things Psal. 119. 72. The law of thy mouth is better to me than thousands of gold and silver more than all earthly riches whatsoever it is the best thing they can enjoy to have a full direction in obedience 2dly The practice is welcome to their souls 1 John 5. 3. His commandments are not grievous They are to others not to them because of the suitableness of their hearts to a galled shoulder the least burden is irksome but to a sound back it is nothing love sweetens all USE Do you count the Law an enemy or a friend
were many false Gods worshipped The controversie about Religion mainly lay at first between the Iews and the Pagans the Pagans had their Gods and the Jews had the Lord God of Israel the only true God Yea among the Pagans themselves there was a great diversity every man will walk and sometimes a hot contention and many times there were hot contests which was the better God the Leek or the Garlick When Religion which restrains our passions is made the fuel of them and instead of a Judg becomes a party men give themselves up headlong to all manner of bitter zeal and strife and persuasion of truth and right which doth calm men in other differences are here inflamed by that bitter zeal every one hath for his God his service and party and the difference is greater especially between the two dissenting parties that come nearest to one another We read afterward when this difference â—…y more closely between the Iews and the Samaritans and Christ decides that Salvation was of the Iews The Iews were certainly the better party John 4. 20. Our father 's worshipped in this mountain and ye say that in Ierusalem is the place where men ought to worship Mount Sion or Mount Gerizim which was the Temple of the true God one or the other Then we read afterward among the Iews themselves in their private sects who were very keen against each other Pharisees and Sadducees and Paul though an Enemy to them both and was looked upon as a common adversary yet they had rather joyn with him than among themselves Acts 23. 8 9. Afterward you find the scene of Contention lay between the Iews and Christians Acts 14. 4. But the multitude of the city was divided and part held with the Iews and part with the Apostles There it grew into an open contest and quarrel And then between the Christians and the Pagans which was the occasion of that uproar at Ephesus Acts 19. I and after Religion had gotten ground and the way of truth had prevailed in the world then the difference lay betwixt Christians themselves yea while Religion was but getting up between the followers of the Apostles and the School and Sect of Simon Magus those impure Libertines and Gnosticks who went out of them because they were not of them 1 Iohn 2. 19. And afterwards in the Church-story we read of the Contentions between the Catholicks and the Arians the Catholicks and the Pelagians the Catholicks and the Donatists and other Sects And now last of all in the dregs of time between the Protestants and the Papists that setled party with whom the Church of God is now in suit As the rod of Aaron did devour the rods of the Inchanters so the word of God which is the rod of his strength doth and will in time eat up and consume all untruths whatsoever but for a great while the contests may be very hot and sharp Yea among those that profess a reformed Christianity there are the Lutherans and the Calvinists And nearer to us I will not so much as mention those invidious names and flags of defiance which are set up under which different parties do encamp at home Thus there ever have been and will be contests about Religion and disputes about the way of truth yea different opinions in the Church and among Christians themselves about divine truths revealed in the Scripture The Lord permits this in his holy and righteous Providence that the godly may be stirred up more to embrace truth upon Evidence with more affection that they may more encourage and strengthen themselves and resolve for God for when all people will walk every one in the name of his God we will walk in the name of our God for ever Micah 4. 5. And the Lord doth it that he may manifest the sincere that when Christ calls who is on my side who that are willing to stick to him whatever hazards and losses they may incur 1 Cor. 11. 19. There must be heresies among you that they which are approved may be made manifest among you I and that there may be a ready plague of strong delusion and lies for them that receive not the truth in the love of it 2 Thes. 2. 11 12. for damnable Errors are the dungeons in which God holds carnal souls that play the wantons and trifle with his truth and never admitted the love and power of it to come into their hearts Prop. 2. True Religion is but one and all other ways are false noxious and pestilent Eph. 4. 5. One Lord one faith one baptism There are many ways in the world but there 's but one good and certain way that leads to salvation So much the Apostle intimates when he saith He will have all men to be saved How would he have them saved 1 Tim. 2. 4. For there is one God and one Mediator between God and men the man Christ Iesus which text implies that salvation is by the knowledge of the truth or knowledge of the true way others tend to destruction And so God promiseth Jer. 32. 39. That he will give all the elect one heart and one way Though there be differences even in the Church of God about lesser truths yet there 's but one true Religion in the essence and substance of it I mean as to those truths which are absolutely necessary to salvation To make many doors to heaven is to set wide open the gates of hell Many men think that men of all Religions shall be saved provided they be of a good life and walk according to their light In these later times divers unsober Questionists are grown weary of the Christian Religion and by an excess of charity would betray their faith and while they plead for the salvation of Turks and Heathens scarce shew themselves good Christians The Christian Religion is not only the most compendious way to true happiness but it 's the only way John 17. 3. This is life eternal to know thee the only true God and Iesus Christ whom thou hast sent There 's the sum of what is necessary to life eternal that there is one God Father Son and Holy Ghost to be known loved obeyed worshipped and enjoyed and the Lord Jesus Christ to be owned as our Redeemer and Saviour to bring us home to God and to procure for us the gifts of pardon and life and this life to be begun here by the spirit and to be perfected in heaven This is the sum of all that can be said that is necessary to salvation certainly none can be saved without Christ for there is no other name under heaven whereby we can be saved but by Iesus Christ Acts 4. 12. and none can be saved by Christ but they that know him and believe in him If God hath extraordinary ways to reveal Christ to men we know not this is our Rule no Adults no grown persons can be saved but they that know him and believe in him And now Christ hath
been so long owned in the world and his knowledge so far propagated why should we dream of any other way of salvation To us there is but one God and one faith The good-fellow-gods of the Heathen could brook company and partnership but the true God will be alone acknowledged As the Sun drowns the light of all the Stars so Godwill shine alone No man can be saved without these two things without a fixed intention of God as our last end and a choice of Jesus Christ as the only way and means of attaining thereunto These things are set down in Scripture as of infallible necessity to salvation and therefore though there be several apprehensions and contentions about ways of salvation and righteousness yet there 's but one true Religion and all other ways are false Prop. 3. As soon as any begin to be serious they begin to have a conscience about the finding out this one only true way wherein they may be saved Alas before men take up that Religion which the chance of their education offers without examination or any serious reason of their choice they walk in the language of the Prophet according to the trade of Israel they live as they are born and bred and take up truth and error as their faction leads them or else pass from one Religion to another as a man changeth his room or bed and make a slight thing of opinions and float up and down like light chaff in a various uncertainty according as their company or the posture of their interest is changed But a serious and an awakened conscience will be careful to lay the ground-work of Religion sure they build for Eternity therefore the foundation needs to be well laid The woman of Samaria as soon as she was touched at heart and began to have a conscience she began also to have doubtful thoughts about her estate and Religion Christ had convinced her of living in Adultery by that means to bring her to God but now she would fain know the true way of Worship Joh. 4. 20. Our father 's worshipped in this mountain and ye say that in Ierusalem is the place where men ought to worship They that have a sense of Eternity upon them will be diligent to know the right way The same errand brought Nicodemus to Christ Joh. 3. 2. Master we know that thou art a teacher come from God He would fain know how he might come to God So the young Nobleman in the Gospel Matt. 19. 16. Good Master what good thing shall I do that I might have eternal life Though he disliked the bargain afterwards yet he cheapens it and asks what way he must take For a great while persons have only a memorative knowledg some apprehension which doth furnish their talk about Religion and after their memory is planted with notions then they are without judgment and conscience but when they begin to have a judgment and a conscience then it is their business to make Religion sure and to be upon stable terms with God Prop. 4. When we begin to have a conscience about the true way we must enquire into the grounds and reasons of it that we may resolve upon evidence not take it up because it is commonly believed but because it is certainly true not take it up by chance but by choice not because we know no other but because we know no better It is not enough to stumble upon Truth blindly but we must receive it knowingly and upon solid conviction of the excellency of it comparing doctrine with doctrine and thing with thing and the weak grounds the adversaries of the truth have to build upon The precepts of the word are direct and plain for this 1 Thes. 5. 22. Prove all things hold fast that which is good And 1 Joh. 4. 1. Try the spirits whether they are of God There must be trying and searching and not taking up our Religion meerly by the dictates of another The Papists are against this which argueth a distrust of their own doctrine they will not come to the waters of Jealousie lest their belly should swell and their thigh rot They dare not admit people to tryal and choice and give them liberty to search the Scriptures whereas Truth is not afraid of contradiction they first put out the light then would have men shut their eyes But what do they alledg since we are bidden to prove all things and to try the spirits That these places belong to the Doctors of the Church and not to the people But that exception is frivolous because the Apostolical Epistles were directed to the body of the people and they who are advised to prove all things are such as are charged to respect those that are over them in the Lord v. 12. and not to despise prophecies v. 20. and then prove all things v. 21. and in another place those that he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children them he adviseth to try the spirits all that have a care of their salvation should thus do Eusebius doth mention it as one of the errors of Apelles that what he had taught them they should not pry into and examine but take it and swallow it And Mahomet forbids his followers to enquire into their Religion Object But is every private Christian bound to study Controversie so as to be able to answer all the adversaries of the Truth I answer No it is a special gift bestowed and required of some that have leisure and abilities and it it a duty required of Ministers and Church guides to convince gain-sayers and stop their mouths Ministers must be able to hold fast the truth the word is Tit. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding fast the faithful word it signifies holding fast a thing which another would wrest from us we should be good at holding and drawing to preserve the Truth when others would take it out of our hands otherwise he tells us Rom. 14. 1. Him that is weak in faith receive but not to doubtful disputations Yet every true Christian is so far to be setled in the true Religion and study the grounds of it that he may be fully perswaded in his own mind Rom. 14. 5. and may not be like chaff but may be at a certainty in the way of truth Surely the business is worthy our serious care Eternal life and death are not trifles therefore be not rash in this but go upon sure evidence 1. The Providence of God doth necessitate us to such a course Because there are different ways propounded to man therefore he must follow all or take up one upon evidence Not only in point of practice as life and death is set before us Deut. 30. 15. and the broad way and the narrow Mat. 7. 13 14. not only to counterwork the rebellions of the flesh and the way of wisdom and folly Prov. 9. No but in matters of opinion and controversie about Religion there will meet us several ways Ier.
such Errors are abroad and Divisions in the Church and the name of God is Blasphemed Now by these daily mercies doth God stablish his Word makes it good to your Souls Psal. 18. 30. The Word of the Lord is a tried Word there is more than Letters and Syllables God standeth to it it is a tryed word When you have challenged him you have found the Scripture fulfilled upon appeals to God and applications to the Throne of Grace When you have been pleading with God Lord is not this thy hand-writing the Promises thou hast made to thy people The Lord hath answered this from Heaven and said yea this is my Promise He hath given in an answerable Promise 2. It ingageth you to dependance and assurance of Faith Psal. 9. 10. They that know thy Name will put their trust in thee For thou Lord hast not forsaken them that seek thee Whosoever hath observed Gods dealings will see God is to be trusted he may be depended upon if he hath said any thing in his Word they that know thy name they that have acquainted themselves with God and the course of his dispensations The Promises will not lie by as a dead stock Psal. 116. 1 2. God hath heard my voice and my supplications therefore will I call upon him as long as I live This is that which will quicken you to rejoyce in God and to a holy thankfulness when you compare his Word with the effects of it when you see how it is made good Psal. 56. 10. In God will I praise his word In the Lord will I praise his word A single mercy is not so much nor so engaging upon our hearts to thankfulness as when observing the mercy hath been the fruit of a Promise This hath been the practice of Gods Saints Ioshuah takes notice of it Iosh. 23. 14. Not one thing hath failed of all the good things which the Lord your God spake concerning you 1 Kings 8. 56. There hath not failed one word of all his good Promises which he hath promised by the hand of Moses his Servant You will often find the very Letter of the Promise made good in the course of Gods dealings and if you would but observe his daily Providence you would be trained up in more waiting upon God for your final Blessings Secondly Let us come to the Person for whom he prayes Stablish thy Word but to whom to thy Servant Here note Doct. That Particular Application of general Promises is necessary This word which he would have to be established was most likely to be a Promise of Sanctification for in the former verse he had prayed for Mortification and vivification and now for Sanctification But be it any other Promise certainly that word which was made to others was likewise made to me as if he had been specified therein by name Thus must general truths be taken home by particular application that they may lye the closer to our hearts Psal. 27. The offer of Gods Favour is general seek ye my Face but the application is particular to himself Lord I will seek thy face David takes it as spoken to him in particular So Psal. 1â—…6 15. Precious in the sight of the Lord is the death of his Saints and then truly Lord I am thy Servant and the Son of thy handmaid The comfort concerned all Gods Children the life and death of the Saints is very precious in the eyes of God he hath a particular care over them and tells all their bones now Lord saith David let me have the comfort of this promise I am thy Servant So 1 Tim. 1. 15. This is a faithful saying c. whereof I am chief This holy Art should we learn of creeping under the covert of a Promise and working our selves by Faith into the comfort of it But rather Secondly you may observe the Character that he puts upon himself Thy Servant David was a King but at the Throne of Grace he stiles himself Gods Servant the fittest title that he could use when he prays for Grace Hence note Doct. He that is a Servant of God may seek and expect Grace from him Here I shall shew 1. Who is Gods Servant 2. Why we must use this Plea when we come to have promises accomplished First Who is Gods Servant I Answer He that dedicates himself to Gods use and he that lives under a sense and conscience of his Dedication 1. He that dedicates himself to Gods use We are Gods Servants by Covenant and voluntary Contract 'T is true our service is due to him upon other accounts but we enter into it by contract It is due by vertue of Creation for he made us out of nothing therefore we owe him all that we have and thus all Creatures were made for Gods Service Psalm 119. 91. They continue this day according to thine Ordinances for all are thy Servants Heaven and Earth and Sun and Moon and Stars and Beasts and every creeping thing and every Plant and Herb they all serve God according to the ends for which they were made But especially Men and Angels they were made for Gods use immediately Other things were made ultimately and terminatively for God Man immediately for God Psal. 103. 21. The Angels are his Ministers and so is Man Gods Servant And then by the right of Redemption we are bound to serve him as the Captive was to serve the Buyer He that bought another out of Slavery all his time and strength belonged to him 1 Cor. 6. 20. Ye are bought with a price therefore glorify God with your Souls and Bodies But this shews only de jure what we ought to be we ought all to be Gods Servants as he Created us and Redeemed us by the Blood of Christ. But de facto none are his Servants but those who resign and yield up themselves to his use Rom. 6. 13. Yield up your selves to the Lord God will have his right and title confirmed by our consent and therefore he that is a Servant of God one time or other hath entred into Covenant with God he hath consented to yield up himself to walk with God in a strict obedience All that thus yield up themselves to be Gods Servants they do it with Shame they are ashamed they did no sooner think of their Creator in their youth at their first coming to the use of Reason and think of him that bought them by his Blood 1 Pet. 4. 3. for the time past of our lives may suffice us to have wrought the will of the Gentiles c. They have too long dishonoured God destroyed their own Souls and kept their Creator out of his right And they do it too with a sense of Gods Love in the new title he hath by Redemption 2 Cor. 5. 14 15. For the Love of Christ constrains us c. 2. He is one that liveth under a sense and conscience of his Dedication not as his own but Gods When you have given up your selves to Gods
Trust whatever contrariety appeareth in Gods Providence Gods word must bear up our hearts it is as a Pawn till the Deliverance come Gods mercy is the same still his word calleth for Trust the more we trust and hope in his mercy the better for us Psal. 13. 5. I have trusted in thy mercy my Soul shall rejoyce in thy Salvation Psal. 33. 22. Let thy mercy O Lord be upon us as we hope in thee And Psalm 32. 10. He that trusteth in the Lord Mercy shall compass him about The more clear is your claim when you trust your selves with him he is a merciful God and his word saith he will take care for them that fear him 4. All this trust must be set a work in Prayer so doth David and so saith the Word Psal. 50. 15. Call upon me in the day of Trouble I will deliver thee and thou shalt glorifie my Name Ier. 29. 11 12. I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you Ezek. 36. 37. Thus saith the Lord God I will yet for this be enquired of by the House of Israel to do it for them 4. The effectual Application Let thy Mercies come also unto me 1. He beggeth Application unto me also God is every day scattering his Mercies abroad in the world and David would not be left out of Gods Care and blessed Provision but have his share also Esau's words are applicable upon this occasion Gen. 27. 38. Hast thou but one blessing O my Father Bless me even me also When the Earth is full of his goodness beg your share God is the Father of Mercies he hath not the less for bestowing as the Sun hath not less Light for us because others enjoy it with us God doth not wast by giving 2. He beggeth an effectual Application Let thy mercies come unto me the way was blocked up with sins and difficulties yet Mercy could clear all and find access to him or make out its way Let it come to me that is let it be performed or come to pass as it is rendred Iudges 13 12. Now let thy words come to pass to us Heb. Let it come here let it come home to me for my comfort and deliverance David elsewhere saith Psal. 23. 6. Mercy and Goodness shall follow me all my days go after him find him out in his wandrings So Psalm 116. 12. What shall I render to the Lord for all his benefits towards me They found their way to him though shut up with sins and dangers Thus we see how to plead with God for temporal Salvation we must make Grace and nothing but Grace the ground of our hope and this according to the tenor of the word 2. As it is applicable to eternal Salvation and then 1. The ground of all is mercy or pity of the Creatures misery the Lord is not moved to bestow Grace upon Sinners for any goodness that he findeth in them or could foresee in them for he findeth none and could foresee nothing but what was the fruit of his own Grace Rom. 11. 35. Who hath given him first and it shall be recompensed unto him again It is the honour of God to begin all things as the River oweth all to the Fountain the Fountain nothing to the River as none can give him first so none can be profitable unto him for he needeth nothing Acts 17. 25. Neither is worshipped with mens hands as though he needeth any thing seeing he giveth to all life and breath and all things Nay we deserve the contrary to be cast into utter darkness Ezek. 36. 21 22. I do not this for your sakes I had pity for my Names sake which ye have prophaned among the Heathen 1 Pet. 1. 3. Of his abundant goodness he hath begotten us to a lively hope We have not a right notion of mercy unless we admire the plenty of it Eph. 2. 4. God who is rich in mercy for his great love wherewith he loved us when we were dead in trespasses and sins hath quickned us with Christ. There need many mercies from first to last for the saving of a poor sinner their natural misery is great Ezek. 16. 6. When I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood live yea I said unto thee when thou wast in thy blood live Their actual Sins many Ier. 14. 7. Our iniquities testifie against us the way of their recovery by Christ is mysterious Iohn 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 The course taken for satisfying wronged Justice the Application involveth many mercies the renewing of their Natures Titus 3. 5. According to his mercy he saved us by the washing of Regeneration and the renewing of the Holy Ghost The preserving of inherent Grace against temptations forgiving many sins after Conversion Isa. 55. 7. Let the wicked for sake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon The righteous fall seven times a day and riseth up again Prov. 24. 16. The great eternal good things to be bestowed on them Iude 21. Looking for the mercy of our Lord Iesus Christ unto eternal life So that from first to last there is nothing but a concatenation of mercies 2. The Effect Salvation This properly deserveth to be called so we are saved but in part before then from all evils from the greatest evil Hell before we are saved but we may be troubled again now no more sorrow when all opposition is broken and God is all in all and the Church presented as a prey snatched out of the teeth of Lions all former things are done away 3. This dispensed according to the Word Now what doth the Word say when a sinner repenteth all the Iniquities which he hath committed shall be forgotten there is abuse of Mercy noted Deut. 29. 19. If he shall bless himself and say I shall have Peace though I walk in the imagination of my heart I may go on in sin and cry God mercy and there is an end No Mercy issueth out it self for Salvation of men according to the Word these are Conclusions contrary to Grace Iude 4. There are certain men crept in unawares who were before of old ordained to this condemnation ungodly men turning the Grace of our God into Lasciviousness The Principle is true but the Conclusion is false certainly God is merciful there is no end nor measure nor bank nor bottom in his Mercy but throughout the whole Scriptures Mercy is only promised to the Penitent and those that come to God by Christ. Take mercy according to the Word
14 15. For the love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again And therefore Praise and Thanksgiving is a greater help to the Spiritual Life than we are usually aware of For working in us a sense of God's love and an actual remembrance of his benefits as it will doe if rightly performed it doth make us shie of sin more carefull and solicitous to doe his will for shall we offend so good a God God's love to us is a love of Bounty our love to God is a love of Duty when we grudge not to live in subjection to him 1 Iohn 5. 3. His Commandments are not grievous 2. Submission to his Providence There is a querulous and sowr Spirit which is natural to us always repining and murmuring at God's dealing and wasting and vexing our spirits in heartless complaints Now this fretting quarrelling impatient humour which often sheweth it self against God even in our prayers and supplications is quelled by nothing so much as by being frequent in praises and thanksgivings Iob 1. 21. The Lord hath given and the Lord hath taken away blessed be the name of the Lord. It is an act of Holy Prudence in the Saints when they are under any trouble to strain themselves to the quite contrary Duty of what temptations and corruptions would drive them unto When the temptation is laid to make us murmur and swell at God's dealings we should on the contrary bless and give thanks And therefore the Psalmist doth so frequently sing praises in the saddest condition There is no perfect defeating the temptation but by studying matter of praise and to set seriously about the Duty So Iob 2. 10. Shall we receive good at the hand of God and shall we not receive evil Shall we receive so many proofs of the love of God and quarrel at a few afflictions that come from the same hand and rebel against his Providence when he bringeth on some needful trouble for our tryal and exercise And having tasted so much of his â—…ounty and love repine and fret at every change of dealing though it be useful to purge out our corruptions and promote our communion with God Surely nothing can be extreamly evil that cometh from this good hand as we receive good things chearfully and contentedly so must we receive evil things submissively and patiently 3. It is a most delightful Work to remember the many thousand mercies God hath bestowed on the Church our Selves and Friends To remember his gracious Word and all the passages of his Providence is this burdensome to us Psal. 147. 1. Praise ye the Lord for it is pleasant And Psal. 135. 3. Sing Praises unto his Name for it is pleasant Next to necessity profit next to profit pleasure No necessity so great as spiritual necessity because our Eternal well being or ill being dependeth on it and beggery is nothing to being found naked in the great day No profit so great as spiritual that is not to be measured by the good things of this World or a little Pelfe or the great Mammon which so many worship but some Spiritual and Divine benefit which tendeth to make us spiritually better more like God more capable of Communion with him that is true profit it is an increase of Faith Love and Obedience So for pleasure and delight that which truly exhilarateth the Soul begets upon us a solid impression of Gods love that is the true pleasure Carnal pleasures are unwholsom for you like luscious fruits which make you sick Nothing is so hard of digestion as carnal pleasures This feedeth the Flesh warreth against the Soul but this holy delight that resulteth from the serious remembrance of God and setting forth his excellencies and benefits is safe and healthful and doth chear us but not hurt us Use. Oh then let us be oftner in praising and giving thanks to God Can you receive so much and beg so much and never think of a return or any expression of gratitude Is there such a being as God have you all your supplies from him and will you not take some time to acknowledge what he hath done for your Souls Either you must deny his being and then you are Atheists or you must deny his Providence and then you are Epicureans next door to Atheism or you must deny such a Duty as Praise and Thanksgiving and then you are Antiscripturists for the Scripture every where calleth for it at our hands or else if you neglect this Duty you live in flat contradiction to what you profess to believe and then you are practical Atheists and practical Epicureans and practical Antiscripturists and so your condemnation will be the greater because you own the Truth but deny the Practice I beseech you therefore to be often alone with God and that in a way of Thanksgiving to increase your Love Faith and Obedience and delight in God Shall I use Arguments to you 1. Have you received nothing from God I put this Question to you because great is our unthankfulness not onely for common benefits but also for special deliverances the one are not noted and observed the other not improved Humble persons will find matter of Praise in very common benefits but we forget even signal mercies Therefore I say have you received nothing Now consider is there no return due You know the story Luke 17. 15 16 17 18 19. Christ healed ten Lepers and but one of them returned and with a loud voice glorified God and fell down at his feet giving thanks and he was a Samaritan And Iesus answering said were there not ten cleansed but where are the nine There are not found that returned to give glory to God save this Stranger and he said unto him Arise go thy way thy Faith hath made thee whole All had received a like benefit but one onely returned and he a Gentile and no Jew to acknowledge the mercy They were made whole by a miraculous Providence he was made whole by a more gracious dispensation thy Faith hath made thee whole he was dismissed with a special Blessing God scattereth his benefits upon all mankind but how few own the supream Benefactor Surely a sensible heart seeth always new occasions of praising God and some old occasions that must always be remembred always for Life and Peace and Safety and daily Provision and always for Christ and the hopes of Eternal Life Surely if we have the comfort God should have the Glory Psal. 96. 8. Give unto the Lord the Glory due unto his Name bring an offering and come into his Courts He that hath scattered his Seed expecteth a crop from you 2. How disingenuous is it to be always craving and never giving thanks It is contrary to his directions in the word for he sheweth us there that all our
the bonds of Christ's Communion are the Essentials of Religion If they fear God and hope in his Word though Christians may be distinguished by several denominations yet an angry Brother cannot cast us out of our Fathers family We set up walls of partition between Christian and Christian but God will not measure his Fold by our inclosure Lingua Petiliani non est ventilabrum Christi 't is well Petilian's tongue is not Christs fan surely when we meet with our everlasting companions they should be dear to us and for some private differences we should not omit the necessary duties of Christianity this mutual and cordial respect we should have for one another 3. It informs us of the mischief and evil of a private Spirit which doth not take notice of the Favours of God done to others nor is affected with others Mercies Most men seek their own things Phil. 2. 21. Nature is sensible of nothing but natural bonds the lines of its Communication are too narrow either their own flesh the smart and ease of their own bodies or their own Kindred now the Saints have a more diffusive Love they can strive with God earnestly in prayer for those whose face they never saw in the flesh Col. 2. and can be thankfull for their Mercies as far as they come to their notice All Christians are not onely of the same kind but of the same body though they have not a private benefit by the Mercy yet they can heartily praise God for it the Angels praise God for us Luke 2. for his good will to men they are onely spectators not the parties interessed When the Lord set a-foot that blessed design 't was good will to men yet the multitude of the Heavenly host rejoyced and praised God We had both honour and benefit by Christ's incarnation So to praise God for the good of others argueth a good Spirit like the Angels but to envy the good of another and be grieved thereat is Devilish like the spirit of the Devil In Heaven we shall not onely rejoyce in our own but in one anothers Salvation because there shall be no envy no privateness of affection why are we so selfish and senseless now who is afflicted and I mourn not said Paul Now to those that mourned for others calamity their deliverance is a kind of relief Will you lose your evidence of being in the body for want of rejoycing in their Mercies Gifts and Deliverances 4. It informeth us how much it concerneth us to preserve an interest in the hearts of God's people and to behave our selves so that they that fear God may be glad of our Mercies and bless God for them the Communion of Saints is a sweet thing we must not forfeit this privilege by our inordinate walking Pride Contention sowrness and bitterness of Spirit unusefulness to the Church as having an Interest divided from the Church Those whose Mercies are apprehended as a publick benefit are the strictly conscientious those that fear God and hope in his Word who labour to keep themselves from the snares of the present world and look for the happiness of the world to come the one is the fruit of fearing God the other of hoping in his word the tender Conscience and the Heavenly minded Christian. Partly because they are our everlasting companions we shall live for ever with them they were chosen from all eternity to be heirs of the same grace together with us therefore 't is sweet to praise God for any good that befalleth them Psal. 66. 18. Come near all ye that fear God and I will tell you what he hath done for my Soul Psal. 22. 22. I will declare thy Name unto my Brethren but when a man walketh questionably he obscureth the life of God in himself or like a string that is out of tune spoileth the harmony The Saints may mourn for the wicked but they cannot so easily bring their hearts to rejoyce with them they may give thanks for their Mercies 't is true 1 Tim. 2. 1 2. but not with that cheerfullness with that sense The Conscience of our duty ingageth us to bless God that he hath spared them reprieved them a little longer given them more time to repent and correct their errors but 't is very sweet to joyn with them who are our Brethren and Companions not onely now but to all eternity And partly because our Mercies proceed from the Covenant upon which is built all our hope and all our desire and so we are edified by the support and help which God affordeth to them that fear him and hope in his word thereby we see that they that wait long wait not in vain on the word of Gods promise and so learn to wait with patience our selves because those who depended on his promised assistance are then answered and supported yea 't is a ground of hope to all that so many will be gratified by the deliverance of one when we so work for the deliverance of one that at length both he and others will have cause to be glad 2. Another thing is it doth incourage others Prayers and Praises for us when we are usefull and profitable and bring in that supply to the Body which may be justly expected from us according to the measure of that part which we sustain in the Body Look as in the natural Body the Blood and the Life passeth two and fro there is a giving and receiving between all the Members that live in the communion of it so mutual obligations pass between the Children of God Many are interessed in their mercies that are of use in the Church Rom. 5. 7. For a good Man some would even dare to die such as David or Paul yet this is no discouragement to the meanest or weakest for they have their honour and use when ye fail they shall receive you Luke 16. 9. they have their Ministry and Service Now the head cannot say to the foot I have no need of thee 1 Cor. 12. 21. 3. The humble and the meek for the proud procure their own just dislike and disappointment Solomon telleth us onely by pride cometh contention Prov. 13. 10. pride is the great impediment and lett to all Christian offices We cannot so heartily pray for one another nor praise God for one another when pride and contention prevaileth We should overcome this Stomach and Spleen bless them that curse you As David fasted for his Enemies when they sought his life Psal. 35. 12. You should not lay this stumbling-block in the way of their duty 't is a great discouragement 5. It informeth us how comfortable and how pleasant the converse and conference of godly persons is and how much it excelleth the merriest meetings of the carnall The special love which the godly have to one another doth exceedingly sweeten their converse for the very presence of those we most dearly love is a pleasure to us to see but much more their holy conference When Christians meet
of comfort to God whether he will give temporal deliverance a comfortable sense of his love or hopes of glory a clearer right and title to eternal Rest. 2. Yea refer the thing it self Comfort is necessary because a great part of our temptations lie in troubles as well as allurements Sense of pain may discompose us as well as pleasure entice us The world is a persecuting as well as a tempting world The flesh troubleth as well as enticeth The Devil is a disquieting as well as an insnaring Devil But yet comfort though necessary is not so necessary as holiness Therefore though comfort is not to be despised yet sincere love to God is to be preferred and though it be not dispensed so certainly so constantly and in so high a degree in this world we must be contented The Spirits comforting work is oftner interrupted than the work of holiness so much as is necessary to our employment for God in the world we shall have 3. Comfort is raised in us by the Spirit of God Acts 9. 31. Then had the Churches rest and were edified and walking in the fear of the Lord and in the comfort of the holy Ghost were multiplied For means we have his Word his Promises and also his Providence His Word Rom. 15. 4. Whatsoever things were written aforetime were written for our learning that we through patience and comfort of the scriptures might have hope His Promises Psal. 119. 50. This is my comfort in my affliction for thy word hath quickned me Heb. 6. 17 18. Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath That by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us And also his Providence Protection and Defence Psal. 23. 4. Thou art with me thy rod and thy staff they comfort me The Rod and Staff are spoken of as Instruments of defence 4. Consider how ready God is to comfort his People Isa. 40. 1 2. Comfort ye comfort ye my people saith your God Speak ye comfortably to Ierusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned When time serveth God sendeth these messages SERMON XCI PSAL. CXIX VER 83. For I am become like a bottle in the smoke yet do I not forget thy precepts HEre is rendred a Reason why he doth so earnestly beg for Comfort and Deliverance The Reason is taken from his necessity he was scarce able to bear any longer delay of comfort Not only his Faith and Hope was spent but his Body was even spent through the trouble that was upon him He had told us in the 81 Verse My soul fainteth for thy salvation In the 82 Verse Mine eyes fail for thy word And now I am become like a bottle in the smoke c. Observe here 1. His Condition represented 2. His Resolution maintained Or First The Heat of Tribulation I am become like a bottle in the smoke Secondly His constant perseverance in his Duty Yet do I not forget thy precepts 1. His Condition is represented by the similitude of a bottle in the smoke alluding therein to a Bottle of Skin such as the Iews used As in Spain their Wine is put into Borachos or Bags made of Hog-skins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer in a Vessel or Bottle of a Goat-skin And Christ's similitude of old Bottles and new Bottles relateth thereunto Mat. 9. 17. For he meaneth it of Skin-Bottles or Bladders if such a Bottle be hung up in the smoke and by that means it becometh black parched and dry The Man of God thought this a fit Emblem of his condition The Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Frost Kitor signifieth any Fume or Vapor whether of smoke or mist as Psal. 148. 8. Fire and hail snow and vapor The word for vapor is the same with this which is here rendred smoke Here it signifieth smoke rather than vapor or mist. 2. His Resolution Yet do I not forget thy precepts I do not forget That is I do not decline from or neglect my duty as Heb. 13. 16. To distribute and communicate forget not that is neglect it not As on God's part when he will not perform what belongeth to him being hindred by our disobedience he threatneth to forget his people Ier. 23. 39. that is will not deliver them So we forget God's Precepts when we do not fulfil or neglect our duty Now forget God's Precepts he might either as his Comfort or his Rule both ways must the word be improved and remembred by us Yet because the notion of Precepts is here used I understand the latter Often is this passage repeated in this Psalm as Ver. 51. The proud have had me greatly in derision yet have I not declined from thy law Though scorned and made a mockage by those that were at ease and lived in pomp and splendor yet his zeal was not abated Ver. 61. The bands of the wicked have robbed me yet have I not forgotten thy law Though plundred by the violence of Soldiers So ver 109. My soul is continually in my hand yet do I not forget thy law That is though he was in danger of death continually We have it agâ—…in Ver. 141. I am small and despised yet do I not forget thy law Though contemned and slighted as an useless creature and one that might be well spared in the world So in the Text I am become like a bottle in the smoke though wrinkled and shrivel'd with age and sorrow Thus in all Temptations David's love to God and his ways were not abated DOCT. That though our Tryals be never so sharp and tedious yet this must not lessen our respect to God or his Word In handling this Point I shall shew you three things First That God may exercise his Children with sharp and tedious Afflictions Secondly That these Afflictions are apt to draw us into manifold Sins and Errors of Practice Thirdly That yet this should not be A gracious Heart should withstand this shock of Temptations For the first David is an instance whose sad complaint we have had continued for three Verses together I shall only now open the Similitude in the Text whereby he representeth his condition 1. A Bottle in the smoke is dry and wrinkled and shrunk up so he was worn out and dryed up with sorrow and long suspense of expectation This noteth the decay of his bodily strength so also elsewhere Psal. 102. 3. My days are consumed like smoke and my bones are burnt as an hearth And he saith Psal. 32. 4. Thy hand was heavy upon me my moisture is turned into the drought of summer His chief sap oil was spent humidum radicale As a leathern Sack long hung up in a smoking Chimney so was he dryed up and shrivel'd and wrinkled by long continued troubles
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
a circumstance the Word written not a dead letter but can sufficiently evidence it self to be of God de jure it hath the same power still though de facto not always so received and so owned by the sons of Men but only by those that are enlightned by the Spirit to see this evidence You find by daily experience every ingenious Author leaves an image and impress of his own spirit the mark of his genius upon every work that he doth We can say of an Exquisite Painting by some secret Art in it this is the hand of such a great Master Now can it be imagined that God should put his hand to any work and leave no signature or impress of it upon that work it cannot be imagined for it must be either because he could not or because he would not that God could not cannot be said without blasphemy Can Men shew the wisdom and learning they have attain'd to in every work and cannot God who is the Father of lights and the Fountain of wisdom insinuate such secret marks and notes of his wisdom and divine authority into that writing he took care should be pen'd for the use and comfort of the world that it might be known to be his And that he would not that cannot be believed neither He that is so willing to shew man what is good so willing to reveal himself to the reasonable creature can we imagine he would so wholly conceal himself that there should be no stamp of himself upon that doctrine to move our reverence and obedience but receive it from the testimony of such a Church Therefore surely there is enough in the Word to discover God to be the Author The Apostles when they went abroad to work Faith all the fruit that they expected from their Preaching was from this self-evidencing light which was discovered in their doctrine therefore doth the Apostle say 2 Cor. 4. 2. Not handling the Word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God They did not commend themselves to the consciences of Men meerly by the Miracles which they wrought though that also was some Seal of their Commission and that they were authoriz'd and sent by God to preach those things to the world but by the manifestation of the truth commending themselves to every mans conscience So the Apostle reckons up many things approving our selves as the Ministers of God by the word of truth 2 Cor. 6. 4. Therefore certainly there is somewhat in the truth deliver'd that will sufficiently make out it self to be of God and when they render the reason why this Word was not received it was not for want of evidence as if this truth could not sufficiently be known to be of God but because Men were blinded with their lusts and carnal affections for so he saith 2 Cor. 4. 3 4. If our Gospel be hid it is hid to them that are lost In whom the God of this world hath blinded the minds of them which believe not c. Which shews there is a light in the Gospel by which it can discover itself and if this light be hidden from the eyes of Men it is because their minds are blinded by their own lusts and carnal affections Now if the certainty of truth will draw affection certainly those truths which are conveyed in the Word of God should gain upon our hearts and draw affection why because these are sublime supreme and weighty truths and come in with a great deal of evidence upon the hearts of Men. 2. If Goodness can gain the hearts and affections of Men the Word of God is good as well as true There 's a double desire in Man a desire of truth and a desire of immortality to know the truth and to enjoy the chiefest good the happiness of the intellect of the understanding that lies in the contemplation of truth and the happiness of the will in the enjoyment of good In the state of Innocency this was represented by the Tree of Life and the Tree of Knowledge of Good and Evil to suit these two capacities and desires that were in the heart of Man The Tree of Life to suit his desires of happiness and the Tree of Knowledge of Good and Evil to suit his desires of truth Under the Law this is set forth by the Candlestick and the Table of Shew-bread and in the Gospel by the Sacrament of Baptism which is called an enlightning Hebr. 10. 32. After you were enlightned that is after you were baptized and the Lord's Supper Light and Life they are the two great things Man looks after as a reasonable Creature to get more Light and then Life that he may enjoy God Now we are still at a loss for satisfaction of these desires until we meet with the Word of God where there is primum verum the supreme truth and summum bonum the chiefest good and therefore the directions of the Word are called true Laws and good Statutes Nehem. 9. 13. True Laws all words of truth so to perfect the understandings of Men and good Laws very suitable to their will and inclination and so bear a full proportion with the desires of a reasonable Creature So 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation The Gospel is a faithful saying there 's truth to perfect the understanding and then worthy of the chiefest embraces of our wills and affections As there is plain certain clear truth in the Word of God a satisfaction to the understanding in the view of truth so there is also a full compliance with the motions of the will which the Scripture offereth Now two things there are the Scriptures do reveal which are good for Men and cannot be found elsewhere and all the world have been puzled about them how to find them out 1 Reconciliation with God 2. Salvation or Eternal Happiness 1. Reconciliation with God This is the grand enquiry of the guilty creature wherewith God shall be appeased satisfied and we reconciled to him he being offended by our sin Micah 6. 8. How Justice shall be satisfied and Men that are obnoxious to the wrath of God may come to have delightful communion with him this is the great scruple that troubleth the Creature and all the false Religions in the World were invented for the removing and assailing this doubt and scruple and appeasing the hearts of Men as to these fears of divine justice Now we can nowhere be satisfied but in the way of Reconciliation and Peace which is tendred by God himself to repenting sinners through the mediation of Christ Jesus Natural conscience will make us sensible of sin and wrath and we have no ransom to pay it and all other creatures cannot help us for they are debtors to God for all they have and can do how then shall God be satisfied how shall we escape this vengeance This fear would have remained
upon us to all Eternity but that we have relief from the Word of God 2 Cor. 5. 19. God was in Christ reconciling the world unto himself not imputing their trespasses There is more glory in these few words and more of God discover'd in them than there is in all the World O! what a deal of comfort and what a foundation for the rejoicing of our Faith is there laid in this Reconciliation in and by Christ Jesus our Lord. That short sentence discovers more of God's intentions and good will to Man than all the bounty of his Providence in and by all the creatures put together Here was a secret which could never enter into Man's heart nor do we find a syllable of it written in any Heathen Book as to the way of it how it shall be brought about A truth so incredible to flesh and blood that the Prophet when he speaketh of this wonder asketh Who hath believed our report Isa. 53. 1. Who hath believ'd that he should bear our sorrows and be wounded for our transgressions and bruised for our iniquities and that the chastisements of our peace should be upon him and by his stripes we should be healed Here 's the great secret God hath revealed to you in his Word this must needs be a secret in nature for this was a work which meerly proceeded from the free motion of God's Will and therefore being not opus naturae divinae but opus liberi consilii that work which God did not do by any necessity of nature but by the free motion of his own will will never be found out unless God will discover it himself For how could any man divine what God purposed in his heart before he brought it to purpose until he himself had revealed it therefore 't is a good Word because it reveals Reconciliation by Christ. 2. There is something more to draw our hearts to the Word that is eternal salvation We grope and feel about for an immortal good nature will give us some presages of a state after this world some kind of guesses and we are groping and feeling about for an eternal good Acts 17. 27. Man which hath a soul that will not perish must have some happiness that will last as long as his soul shall last he would fain be eternally happy Now it is the Word of God only reveals both the thing and the way to God the thing itself that there is such a state and what it is 2 Tim. 1. 10. Christ hath brought life and immortality to light through the Gospel It lay in darkness before hidden under some guesses and representations to the old People of God but now it 's brought to light in the Gospel Heathens in their dark notions did stumble upon the immortality of the Soul which they did rather dream of than understand distinctly But now all is open and clear and God hath manifested to you that there is a rest for the Children of God and a happiness after this life And also God hath revealed the way how to seek it and how to attain and get this eternal happiness therefore the holy Scriptures are said to be able to make wise to sabvation 2 Tim. 3. 15. it doth direct you in this way that 's wisdom indeed to be wise to salvation To be able to turn and wind in the world to be wise only in the present generation as the children of this world are it is folly rather than wisdom as when children can set forth their Toys we do not look upon it as any piece of wisdom but folly Wisdom lies in fixing a right end in a choice of fit means and in a dexterous prosecution of those means for the attainment of this end Now the holy Scriptures make you wise to salvation that is to fix upon a right end for they discover that there is a happiness that we may fix upon and they direct us in the way and then by mighty and potent methods of reasoning they quicken and awaken us to look after this business that we may dexterously pursue it as the great care that lies upon us therefore the children of God delight in the Word because this makes them wise to salvation here they have a perfect blessedness and a powerful way of argumentation and the soul is quickned to look after these great and everlasting hopes 3 The Doctrines of the Word are profound truths Thy testimonies are wonderful therefore doth my soul keep them Psal. 119. 129. They are remote from vulgar and ordinary knowledge The Word of God is not only called a doctrine according to godliness 1 Tim. 6. 3. but a mystery of godliness 1 Tim. 3. 16. Since the Fall there is a curiosity of knowledge a desire whereby man not only seeks what is true and good but what is rare and profound we have no need to run to other Books True depth and true profoundness is to be found in the Word of God there are wonders in God's Law if we had eyes to see them Psal. 119. 18. Open thou mine eyes that I may behold wondrous things out of thy law Things indeed so profound and so mysterious that the Angels desire to pry into them 1 Pet. 1. 12. Those spirits that live in the blessed Vision and constant fruition of God yet they did find a depth of wisdom in salvation by Christ such a ravishing mystery that they curiously are taken up in the study of it and they delight in the view of those things which are commended to us for our study Ephes. 3. 10. To the intent that now unto the principalities in heavenly places might be known by the church the manifold wisdom of God God's Word is a Glass wherein those glorious creatures do as in a mirror behold his wisdom and are in some sort better'd by it The state of Angels is a happy state but it 's finite capable of being improv'd and better'd and that by the Doctrine of the holy Scriptures Well then such are the depths and various excellencies of the Word of God that the Saints know not how more pleasantly and contentedly to spend their thoughts and time than in the search and view of those truths where such notable mysteries are revealed about the Nature of God Creation Providence the Story of Man's Fall Redemption by Christ the way to true happiness and the like both the Grounds of Faith and Rules of Practice are all such as are above the pitch of humane understanding Natural reason cannot find them out and now they are revealed by God the mind doth not fully apprehend them Thirdly The use of Scripture the ends for which God hath appointed it and the uses for which it was given 1 To increase the knowledge of God Now the Saints would know more of God and better their Notions of him as Moses his great request to God is Tell me thy Name when he learned that Shew me thy Glory he would fain know more of God So the Saints
mind a sense of his misery Therefore Gods witnesses are said to torment them that dwell on the earth Rev. 11. 10 God's word is a torment to them To come to the word and study the word of God and consider his mind revealed therein this nothing but increaseth fears It 's a vexation to them when they would sleep securely to have their consciences rubbing up and reviving their fears Therefore they are not in a capacity to delight in the word of God 3. Direc 3dly If you would delight in the word of God you must get an esteem of spiritual enjoyments why are wicked men so greedily carried out after worldly comforts These are the only things which they value But until a man learns to value knowledge and spiritual comforts and subjection to God and conversion of his heart to God he will not love the word which is the instrument of all these benefits When he counts these as the greatest blessings then his heart will be carried on to them for the word only hath a subserviency to these things Poor low creatures value themselves by plentifulness of worldly accommodations they will not be so much longing after them But when they value instruction above silver and knowledge more than their gold as Prov. 8. 10. when the heart is set upon spiritual things then they love the word by which they might be made partakers of it 4. Direction Fourthly Let a man live in awe of the word and make it his business to maintain Communion with God for this will will shew him the necessity of his word for to comfort and for to strengthen him upon all occasions A lively Christian that in good earnest minds his work must have the word by him for his strength and support as he that labours must have his meals otherwise he will faint Painted fire needs no fuel and when we content our selves with a loose and careless profession then we will not so delight our selves in Gods book and in his statutes and run to those things for the support of our souls But when we make it our business then naturally we will be carried out in love to the word Use 3. For tryal Have we this love to Gods word Gods people love his word exceedingly There are many do not hate it do not oppose it or have some cold affections this way but have you that order of affection which the Children of God do express 1. If you have a true Love to the word of God you will much exercise your selves therein in reading hearing praying conferring and meditating these will be constant exercises of your souls You will be much in reading the word as the Eunuch returning from publique worship was reading a portion of Scripture Acts 8. 28. It is good to see with our own eyes and drink out of the fountain not barely to attend upon deductions from the word and discourses built thereupon but to read the book itself and if it seem dark God will send you an Interpreter Then you will be delighted in hearing the word Certainly the Saints will take all meet occasions for this If he hath begotten you by the word of truth you will be swift to hear Iames 1. 9. They which have experimented the power of it there needs not much adoe to press them to come and wait upon the dispensation of the word Psal 1. 22. 1. I was glad when they said unto me let us go up unto the house of the Lord. You should be glad of these occasions of hearing Gods word Look as in heaven all our comforts and all grace comes in there by vision by sight so now it comes in here in the Church by hearing hearing is the sense exercised in the Church and therefore Gods Children will be much in hearing the word Then much in conferring of it What a man delights in he will be talking of and so should you at home and abroad Deut. 6. 7. Thou shalt be talking of them when thou sittest in thine house and when thou walkest in the way and when thou liest down and when thou risest up When you are at home you should be conferring of these holy things and abroad seasoning your journey and business with gracious conference 2. If you have this Love to the word of God you will delight to get it into your hearts There 's the great business of a Christian that it may not only be in the Bible but may be imprest on the heart and exprest by a sincere uniform impartial obedience when we study conformity thereto in heart and life Hypocrites may delight in the speculation but a Child of God is delighted in the obedience and in conformity to his word Psal. 119. 14. I have rejoyced in the way of thy Testimonies as much as in all riches Not only in the testimonies themselves in the naked contemplation of these blessed truths reconciliation with God and the way to true happiness but in the way and practice of these things He that loves his rule will study an exact conformity thereunto The Love a child of God hath to the word it differs from the Love of an hypocrite or a temporary believer thus by this similitude In a rare piece of painting an ordinary beholder takes a great deal of comfort when he seeth it or looks upon it but this is nothing to that contentment which an Artist takes in imitating and copying it out in expressing it when he can by his own pensil copy it out to the life So that which a child of God delights in is when he can copy out this word of God get it into his heart and hold it forth in his Conversation for the Scripture speaks of both Of the word got into the heart Iames 1. 21. Receive with meekness the ingrafted word When it is not only an external rule but an ingrafted word So Psal. 37. 31. The Law of God is in his heart and Psal. 40. 8. Thy Law is in my heart Here 's the great Testimony of our love to God's Law when we strive to have it imprest on the heart and exprest in the conversation Phil. 3. 16. Let us walk by the same Rule This is a double contentment when it comes to that not only to the view of truth but when the heart is a ready transcript of the word of God when these things are not only revealed to him but revealed in him Gal. 1. 16. It pleased God to reveal his Son in me There is a revealing things to us and a revealing things in us Now when this is our business that all this may be revealed in us and we may be cast into the mould of this Doctrine then indeed do we love the Law of God Rom. 6. 17. Ye have obeyed from the heart that form of Doctrine which was delivered unto you or whereto ye were delivered 3. They which love the word of God love the whole word even that which thwarts their natural desires and discovers their
of the spiritual Shepherd and this comforts us when we are in the shadow of death in our crosses in confusions and difficulties when we have nothing else left but the promises this is a reviving to the soul. 2. It is a comfort and refreshing to us in spiritual troubles that arise from the guilt of sin and want of the sense of God's love Isa. 50. 10. Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darkness and hath no light let him trust in the Name of the Lord and stay upon his God What shall he do Shall he compass himself about in his own sparks O how miserable are we then no but let him depend upon God according to his promise The Word of God is a great part of his Name let him stay his heart upon the Word of God when he walketh in darkness and seeth no light Now that the Word of God is such a light such a sure and clear direction I shall 1 give a direct proof of it from Scripture 2 Some Types of it 3 Prove it by experience 4 By Reason 1 For the proof from Scripture you have the Notions of the Text So Prov. 6. 23. The commandment is a lamp and the law is light It is that which keeps us from stumbling So 2 Pet. 1. 19. We have also a more sure word of prophecy whereunto ye do well that ye take heed as unto a light that shineth in a dark place The world is a dark place ay but now here 's a light that shines in a dark place and that 's the Holy Scripture the sure word of prophecy it sheweth us our way to Heaven and prevents us from stumbling into Hell 2 To prove it by Types Two Types I shall mention one is Israel being directed by the Pillar of a Cloud the other is the lamp of the Sanctuary 1. The Type of Israel's being directed by the Pillar of the Cloud by day the Pillar of Fire by night till they came into the Land of Canaan Exod. 13. 21. still they moved up and down hither and thither as the Pillar of Cloud and Pillar of Fire went before them thus our whole course is to be ordered by God's direction See how this Type is exprest Neh. 9. 19. The pillar of the cloud departed not from them by day to lead them in the way neither the pillar of fire by night to shew them light and the way wherein they should go Mark when they were in the wilderness the Pillar of Cloud and Fire shewed them the way where they were to go this is an Emblem of the safe conduct the Church may expect from Christ Jesus in all Ages God's Pillar departed not from them by night nor day so while we are travelling in the wilderness of this our Pilgrimage his Word and Spirit is continued to us When they entred into Canaan that was a Type of Heaven then this Pillar of Cloud was removed It is notable Iosh. 14. when Israel passed over Iordan we do not read the Pillar went before them but the Ark of God was carried before them so when the Church comes to Heaven the resting place then this conduct ceaseth the Word hath no more use Jesus Christ as the great Shepherd leads his Flock into their everlasting Fold 2. The other Type was the Lamp of the Sanctuary we read of that Exod. 27. 20 21. There was a great Lamp hung upon the Vail to distinguish the Holy of Holies from the other part of the Tabernacle and was fed with pure oil-olive and this lamp was prepared and trimmed up by the Priest daily Now what did this Lamp signifie mark the application this pure oil-olive signifi'd God's pure Word without the mixture of Humane Traditions this hung up in the Vail shin'd in the Church and every day it was prepared furnished set forth by them that are called thereunto for the use of the faithful 3 Let me prove it by experience that the Word is such a sure direction 1. Because natural men have a sense of it and upon that account fear it see Iohn 3. 20 21. Every one that doth evil hateth the light neither cometh to the light lest his deeds should be reproved Natural men will not come to the Word they fear it as discovering and therefore never feel it as refreshing Evil doers hate the light they are afraid of the Word lest it should convince them and discover them to themselves therefore they stand off and shun all means of closing with it there is such conviction in the oar a secret jealousie of the searching power that is in the Word of God 2. Godly men do find a great deal of comfort and satisfaction from this light as to all the doubts and fears of the soul. Psal. 19. 8. The statutes of the Lord are right rejoicing the heart the commandment of the Lord is pure enlightning the eyes All their scruples vanish here 's an apt and fit doctrine accommodated to the heart of man A man hath never true and rational delight till he is fully satisfi'd in point of Religion till he can have rest for his soul and commodious notions of God Now if you would have rest for your souls Ier. 6. 16. here it is the children of God find it There 's a fair compliance in this doctrine with all those natural principles and ingrafted notions within us concerning God and his Will they find satisfaction in it to Conscience though not to fond curiosity the one is necessary the other dangerous and unprofitable Christians there 's a great deal of difference between these two satisfying Conscience and satisfying Curiosity as much as between quenching the thirst of a sober man and satisfying the lust and appetite of a Drunkard Here 's enough to satisfie Conscience a fair accommodation of excellent truths to a reasonable nature truths becoming God truths suiting with the heart of man and therefore here they find it to be light that is a sure direction The wicked feel the discovery of it and the Saints feel the impression of it 3. We have this external and outward experience to assure us of our rule and light that shines in the Word of God because those that go against this light and direction do sensibly miscarry and are sure to split themselves upon some Rock or other Our first Parent Adam when he hearkned to the voice of the Serpent rather than the voice of the Lord destroyed himself and all his Posterity As long as he obeyed the Word of God he remained in a blessed estate in Paradice but when he gave heed to other counsels he was cast out of Paradice and rendred liable to many sorrows yea eternal death So all that walk in the imagination of their own hearts and have not light from the Word they presently run themselves into sundry mischiefs The young Prophet is an instance of this 1 Kings 13. 21. To go to particular instances would
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
ever II. The evidence of that Choice For they are the rejoycing of my heart I call it the evidence for so it is a proper demonstration that he took Gods Precepts for his heritage this is the mark and sign of it they are the rejoycing of my heart it did his heart good to think of his heritage and what an ample Portion he had in his God I. Let me speak first of his Choice Whence this Observation It is the property of Believers to take Gods Testimonies for their heritage In the management of which Truth I shall shew 1. What are Gods Testimonies 2. What it is to take them for an heritage 3. The reason why it is their property to do so First What are Gods Testimonies Any Declaration of his Will in Doctrine Precepts Threatnings Promises The whole Word 't is the the testimony which God hath proposed for the satisfaction of the World It is Gods Deposition or Testimony to satisfie men what is his mind and will concerning their salvation Gods Testimony is the publick Record that may be appealed unto in all Cases of doubt Psal. 19. 8. The Statutes of the Lord are right rejoycing the heart c. The testimonies of the Lord are sure making wise the simple By the Statutes of the Lord is meant in general the whole Counsel of God delivered in the Word But then more specially and chiefly they imply the Evangelical or Gospel Part of the Word the Promises of the Covenant of Grace Isai. 8. 20. To the Law and to the Testimonies Testimony in this sence is contradistinguish'd to the Law or Gods Precepts what is required of us thus the Ark of his Testimony is called by that name Mark this Notion of calling the Word Gods Testimony it shews us what regard we should have to the Precepts and Promises of God you need regard them it is Gods Testimony to you and then against you Christ would have his Word preached as a testimony against them Mat. 24. a testimony to them that they might know Gods Mind and then if it were not received a testimony against them at the last Day when God comes to Judgment the Sinner will be without an excuse but will not be without a testimony every Sermon will rise up against him in judgment it will be a testimony for their Conviction And as we should regard his Precepts so it shews in what regard his Promises are which are chiefly his testimony therefore it is said Iohn 3. 33. He that hath received his testimony hath set to his Seal that God is true You give God the Glory of his Truth by venturing your Souls upon his testimony whereas otherwise you make him a Liar a Blasphemy which is most contrary to the Glory of his Being 1 Iohn 5. 10. He that believeth not makes God a Liar Look upon the Promises as Gods Testimonies you may urge it to your own heart and to God We may urge it to our own heart when we are full of doubts and troubles here we have Gods testimony to shew for it Why do ye doubt O ye of little Faith Here 's Gods testimony Nay it is a testimony under an Oath that the Heirs of Promise might want no satisfaction Heb. 6. 18. If we had but Gods bare word it should beget Faith for God stands much upon his truth but we have his Oath his Hand and Seal why after such a solemn assurance shall I make God a Liar as being in doubtful suspence And they are a testimony which you may produce to God himself Lord thou hast said and here 's a Promise wherein thou hast caused me to hope I expect nothing but what thou wilt perform Look as Tamar shewed the Tokens to Iudah when he was about to condemn her shewed him the Ring and the Staff as a testimony and said Whose are these Gen. 28. 25. You put God in mind oâ—… his Pâ—…ise here 's the testimony he hath called you to these hopes whereby you should wait upon him how shall we take it here for the Precepts of God or the Promises or both Surely the Precepts of the Word are the Heritage or the Gospel and Treasure of the Church a Treasure not to be valued and every single Believer is to take up his share and count them his Treasure and his Heritage No man can take the promissory Part of the Word for his Heritage but he is to take the mandatory Part also As in every Bond and Indenture the Conditions must be kept on both sides so if you should take it for the whole Covenant of God wherein God is bound to us and we to God there were no incongruity Yet the Notion of an Heritage is most proper to the Promises and these are the rejoycing of our Soul the foundation of our solid comfort and hope the Promises are a witness in our hearts how he stands affected to us of which we are most apt to doubt through our unbelief Natural Light will convince us of the Justice and Equity of his Precepts therefore by the special use of the Word the Promises of God are called his Heritage Again the Promises are put for the things promised and Testimonies for the things contained and revealed in them for the Promises properly are not our heritage but they are the evidences the Charters which we have to shew for our Heritage The Blessings of the Covenant are properly our Heritage and the Promises are the Assurance and Conveyances by which this Heritage is made over to us As we say a Mans Estate lies in Bonds and Leases meaning he hath these things to shew as his right to such an Estate so the Promises that is the Blessings contained or the Testimony revealed there they are the things a Believer takes for his Portion Thus I have shewed what is meant by the testimonies of God Secondly What is it to take them for our Heritage There are two words Heritage and I have taken them The word Heritage first notes the substance of our portion or what we count our solid and principal Estate Secondly it notes our right and propriety in it Thirdly The kind of tenure by which we hold it Fourthly Many times actual possession Now saith David I have taken that implies actual choice on our part We are not born Heirs to this Estate but we take it we chuse it for our portion And mark he doth not say they are but I have taken them for my heritage Every Believer cannot say these are mine they are my heritage for every one hath not assurance but yet every one should say I have taken them there I look for my happiness for every Believer is alike affected though not alike assured David doth not here so expresly mention his interest though that is implied as his choice Briefly to take Gods testimony for our heritage implies four things 1. To count them our chiefest portion let others do what they will this is my share my lot my portion saith
the World too Here 's the difficulty how a Christian that hath not a Foot of Land yet should be Heir of all the World All things are theirs saith the Apostle 1 Cor. 3. 21. And it is said of Abraham who was the Father of the Faithful and whose Blessing comes upon us that through the righteousness of Faith he became Heir of the World He was re-established in the right which Adam had before the Fall that whereever God should cast his portion he should look upon it as made over to him by Grace as a sanctified portion belonging to the Covenant and in this sence he was Heir of the whole World All Creatures are sanctified to a Believer and the comfortable enjoyment of them fall to our lot and share and therefore 1 Tim. 4. 5. it is said commanding to abstain from meats which God hath created to be received with thanksgiving to them that believe and know the truth Mark Believers only have a Covenant right to Meat Drink Land Money and the things that are possess'd in the World to make use of the good Creatures God hath bestowed upon them Others are not Usurpers I dare not say so all men have a Providential right it is their portion God hath given them in this world but they have not a Covenant right Whatever of the World falls to their share comes to them in a regular way of Providence that shall be sanctified and truly without this Covenant right if we had all earthly possessions it would be a mere nothing and no Blessing Once more Providence is theirs even those things which are against us afflictions death not only life but death 1 Cor. 3. 22. as part of their portion Ordinances are theirs all the gifts of the Church Paul Apollos Cephas all for their benefit and Graces are theirs the righteousness of Christ and the Graces of the Spirit they are all a part of their portion made over to them by virtue of Gods testimony As to the righteousness of Christ It is said of Noah Heb. 11. 7. that he became an Heir of the righteousness which is by Faith The great Legacy which Christ hath left is his righteousness As Elijah when he went to Heaven left Elisha his Cloak or Mantle so when Christ went to Heaven he left the Garment of his righteousness behind him as a Legacy to the Church in confidence whereof we appear before God Look as Fathers leave Lands to their Children and such as they have so Christ hath left us what he had In the outward Estate we are despicable Silver and Gold he hath not left us that 's no solid portion but he hath left us his righteousness and obedience as a ground of our acceptance with God No Monarch in the World can leave us such a portion it cost Christ very dear to purchase it for us Then the Graces of the Spirit we have Grace enough to maintain our expences to Heaven and carry us on till we come to the full enjoyment of our portion Thus God in Covenant Heaven Earth whatever is great and magnificent the Ordinances of the Church the Graces of the Spirit all these belong to our heritage 't is a full portion 2. It is a sure portion both on Gods part and ours On Gods part there we have his Word and that 's better than all the assurance in the World He hath magnified that above all his name Psal. 138. 2. If we had but Gods single word that 's enough for God is very tender of his word more than of Heaven and Earth and all things he hath made Heaven and Earth shall pass away but my word shall not pass away Then we have it confirmed with an Oath Heb. 6. 6 7. God thought our heritage could never stand upon terms sure enough therefore he condescended to give us an Oath over and above his Word An Oath is given in a doubtful matter But now because Unbelief possibly might not be satisfied with Gods bare word he hath interposed by an Oath and pawned all his Holiness and Glory laid them at pledge with the Heirs of promise that they might have strong consolation for that 's the effect of Gods Oath when the Lord swears As I live saith the Lord as if he should say Take my life in pawn count me not an excellent glorious holy God if I don't accomplish this for you I will make good this promise There is no inheritance in the world so sure as this made over to the Heirs of promise And then on our part there 't is made sure God will maintain our right to this inheritance we should imbezil our inheritance lose it every hour if it were wholly committed to us but mark Thou art the portion of mine inheritance thou shalt maintain my Lot O Lord Psalm 16. 5. An heritage is either wasted by the prodigality of the Owner or else wrested from us by the violence and cunning of others Now for the prodigal disposition of the Owner Indeed we should spend our patrimony apace soon imbezil our portion if we had the sole keeping of it for we are Prodigals But mark under the Law Exod. 25. 23. an Israelite though he might alienate his inheritance for a while till the year of Jubilee came yet God forbids him to sell it away for ever So we blot our Evidences often we cannot read our Title there 's an interruption of Comfort a kind of Sequestration from the priviledges of the Covenant for a while but Jesus Christ is our Guardian to look after them that take the promises for their heritages And then it cannot be wrested from us by the violence of others All heritages in the world are liable to violences Princes have been driven from their Kingdoms and Men from their Heritages but this is a Heritage God will maintain he hath engaged his own power Iohn 10. 28. No man is able to pluck them out of my hand It shall not be wrested from us by any Pleas in Law The Devil would soon pick a flaw in our Title there are so many temptations and accusations but now God will maintain our right and possession of the priviledges of the Covenant He is deeply engaged to maintain their right whose hearts depend upon him they may take away life but not the favour of God 3. It is a most lasting and durable inheritance as being eternal I have taken thy testimonies for my heritage for ever You know all estates are valuable according as they last a Lease for years is better than to be Tenant at will an Inheritance is better than a Lease Our inheritance lasts for ever and ever All other heritages determine with life but then ours begins this heritage of Gods testimonies A worldly portion may crumble away and waste to nothing before we dye but these testimonies will give us a good Estate when all things else fail A Believer when he is stript of all and reduced to bare promises is a happy man and when
approbation and esteem of the Law of God in all the parts and points thereof I esteem all thy Precepts concerning all things to be right II. His hatred of all sin as contrary thereunto And I hate every false way the one as the effect of the other I. In the first Branch take notice of 1. the illative particle Therefore 2. His respect to the Word I esteem thy precepts to be right In the Septuagint 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was directed or set right unto all thy Laws But it maketh no difference in effect from our Translation for they that esteem the Law will embrace and practise it 3. The extent and universality of this respect there is a double universal particle All thy precepts concerning all things the general drift of them and every particular matter and circumstance that falleth under this Law 't is all right I approve of whatsoever thou commandest without any reservation and exception all even all have I approved 1. Something might be observed from the illative particle 't is inferred from their making void of Gods Law Doctr. In times of defection when others sleight contemn and forsake the ways of God we should approve and esteem them the more The Reasons are First To make amends for the contempt of others 2 Pet. 4. 14. On their parts he is evil spoken of on your part glorified Let not God want his Glory if he be dishonoured by their sins he should be the more honoured by your obedience It concerneth us to look that God be no loser As the Sea what it loseth in one place it gaineth in another or as a River what it loseth in breadth and is pent within narrow Channels it gets in depth So you should give him the more respect the more 't is denied him by others the sincere professors of the name of God should be the more earnest Secondly To shew that we do not chuse the ways of God upon foreign reasons as publick countenance and consent Many men owe their Religion not to Grace but to the favour of the times 't is in fashion they may profess it at a cheap rate because none contradict it Indeed it sheweth they are extreamly bad that are bad when they may be good without any loss to themselves but it doth not shew they are good that are only good in good times Dead Fish swim with the Stream They do not build upon the Rock but set up a Shed leaning to another Mans House which costs them nothing carried with a multitude are not able to go alone in a good way if they be religious 't is â—…or others sakes Then is integrity discovered when persons dare be good in bad times as Noah was said to be an upright man because he was perfect in his Generation Gen. 6. 9 When all flesh had corrupted their way And so 't is said Iob 7. 9. The righteous shall hold on his way and he that hath clean hands shall wax stronger and stronger that is when there are discouragements and oppressions as a resolved Traveller holdeth on his journey whether he meeteth with fair way or foul good weather or bad Thirdly There is an Antiperistasis in Grace as well as Nature Every quality when it is pent up is the stronger Stars shine brightest in the darkest Night Fountain-Water is hottest in Winter when the heat is pent up In bad times good men are best wicked mens badness exerciseth and encreaseth good men Graces The more odious sin appeareth in them the more Grace is strengthened in the Saints their looseness maketh you strict their vanity and carelesness maketh you serious their intemperance maketh you sober their worldliness and sensuality maketh you spiritual as they are instances of the cursed vigour of Nature you are instances of the sacred power of Grace Phil. 2. 15. shining as lights in the world in the midst of a crooked and perverse Generation to be eminently holy among a company of Prophane Godless Atheistical Spirits shewing forth the lovely beauty of holiness Fourthly To shew the difference between the people of God and others and this as a fruit of Gods eternal choice God hath made a difference in the purposes of his Grace and they discover the difference in the course of their Conversations Iohn 17. 25. The world hath not known thee but these have known thee that thou hast sent me and hast chosen them out of the world The opposite ignorance and obstinacy of the world sheweth their acknowledgment of Christ was of more value and acceptation When the world neither knew nor believed on him but rather opposed and persecuted him they owned Christ and so walked in a countermotion to the times Fifthly To defeat the enemies purpose which is to hinder the success of the Gospel and destroy all affection and respect to the word and ways of God and that the service of God should fall to the ground As we hold a Staff the faster when one would wrest it out of our hands Tit. 1. 9. Holding fast the faithful word The Pastor of the Church should be good at holding and drawing as the word signifieth So peoples zeal should be the more kindled in the worst times God hath a number that do fear him Christ is never a King without Subjects nor a Head without a Church he ruleth in the midst of his enemies Psal. 110. 1. therefore he hath some to rule over Where Satans Throne is there he hath some to confess his Name Elijah thought himself left alone yet then God had reserved to himself seven thousand that had not bowed the knee to Baal Use. 'T is very seasonable for us in these times to mind this therefore 1. That we may encrease in practical godliness Now wickedness is broken loose and the Law is made void this should not damp our zeal but quicken it You should walk with God as Noah and David did in the worst of times yea the badness of the Age you live in should make you the more wise more circumspect more humble more heavenly as fire burneth hottest in the coldest weather Study to serve God in thy Generation A man that is not good in the Age he liveth in would never be good A Lilly will thrive in a Wilderness and a Brier is but a Brier though it grow in Paradise Their fury in sin should warn you of your duty to God Shall a lust prevail more with them to damn themselves than the love of God and the hope of salvation with you shall they act more regularly to their ends What zeal and earnestness have they in their course and how open and bold-fac'd in sin We read That Pambo wept when he saw a Woman dressing her self curiously to please her wanton Lover to see her take so much pains to undo her soul and that he had not been so careful to please God and provide things honest in the sight of God as she to please her self 2. They are set up as
of his grace which is able to build you up and to give you an inheritance among them that are sanctified In the word of his grace God hath assured us of the great priviledges of Christianity Support and Defence here and Glory hereafter and that is a mighty strengthning to the Soul and maketh a Christian also glorious and becoming all those hopes and promises that are given him SERMON CXLII PSAL. CXIX VER 129. Thy Testimonies are wonderful therefore doth my Soul keep them USE 1. Reproof to several sorts 1. Of those proud Carnalists that scorn the simplicity of the word Many wit themselves into Hell by lifting up the Pride of Reason against the word of God think all respect to the word to be fond Credulity to them the Gospel seemeth a base and a mean Doctrine whereas it is indeed wonderful they never studied it and therefore think nothing but plain points in it have no spiritual eyes and are looking on what is uppermost There is nothing vulgar the Angels prize what they contemn Eph. 3. 10. To the intent that now unto the Principalities and powers in heavenly places might be known by the Church the manifold wisdom of God They despise the word as if it were too low a Discipline for their wit and parts scoff at that as mean which a gracious heart findeth to be Mystery they see none of this sublimity that we speak of this pearl of price seemeth to them but as a common stone This is Pride not to be indured for the foolishness of man to contemn the wisdom of God The excellency of Scripture can never be sufficiently understood they never pierced the depths of Scripture else they would find it sublime and subtle enough but they are ignorant of what they seem to understand so well 1 Cor. 8. 2. If any man think that he knoweth any thing he knoweth nothing yet as he ought to know 2. Others that give up themselves to the itch of curiosity must have Mysteries made more mystical and therefore fly from the letter of the Scriptures to ungrounded subtleties and spiritualities as if all the written word were an Allegory Rev. 2. 24. But to you I say and unto the rest in Thyatira as many as have not this Doctrine and which have not known the depths of Sathan Men must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are loth to be â—…eddered and tyed up to a few common truths The bait to our first Parents was the fruit of the Tree it is good for Knowledge Gen. 3. 5 6. God doth know that in the day ye eat thereof then your eyes shall be opened and ye shall be as Gods knowing good and evil And when the woman saw that the tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise She took of the fruit thereof and did eat If any be of such a rigid temper and constitution as not to be moved with the pleasures of the senses Satan draweth them to nice and ungrounded speculations they would be wise above the rate which God hath allowed run into strange and uncouth notions and so many otherwise of a sober life have an unsound Judgment 3. Those that would fathom these mysteries by the line and plummet of their own Reason believe Gods word and the things contained in it no further than they can see natural Reason for it these are not Disciples of the doctrin of Christ but Judges and set a Prince at the Subjects Bar the scantling of their own private senses and reason is made the standard for the Highest mysteries to be measured by They come to judge the word rather than to be judged by it Mysteries are to be admired not curiously searched and discussed by mere humane Reason Every light must keep its place Sense Reason Faith light of Glory If sense be made the Judge of Reason there is wrong Judgment Some things we apprehend by Reason that cannot be known by sense as that the Sun is bigger than the earth So Faith corrects Reason shall we doubt of that to be true which droppeth from Gods own mouth because it excedeth our weak understanding 4. Those that prostitute their wonder to every paltry carnal Vanity Oh what trifles are these to the wonders of Gods Law If we see a fair building we cry out Oh wonderful as the Disciples Mar. 13. 1. Master see what manner of stones and what buildings are these Oh there are Gods Testimonies a more noble nature the person of Christ Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily Oh wonderful at an heap of money what are these to the unsearchable riches of Grace rare plot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in and about Christ is rare his name is wonderful He that found out the Causes of things by Philosophy could say Nihil admirari but he that hath the most knowledge of Religion as to Divine things may say Omnia admirari the transcendent goodness of God in the pardon of sins riches of everlasting Glory purity of Divine Commands but as to the world Nil admirari You know better things in Gods testimonies 5. Those that find more favour and more matter to wonder at in other Books in Plato in Aristotle or Heathen Writers they have a favour there a wonder there but are not affected with those mysteries and those notions which are in the Gospel They like those Books where they find flowers of Rhetorick or Chymical Experiments Philosophical Notions Maximes of Policy but they sleight the word 6. Those that admire more what man puts into an Ordinance than the word of God The further off any thing is from the Majesty of the Scriptures the more it taketh with unregenerate men taken with toys and bawbles of delight more than the substantial goodness of Christianity We are apt to say of the labour of man excellencies of man Admirable but we little regard the truths of God as in a field of Corn prize the Poppies and well coloured Weeds but sleight and overlook the more valuable Corn. Use 2. Instruction To instruct us how to entertain the word of God We never entertain it rightly till we entertain it with wonder Considerations 1. We have not a true sight and sense of the Word if we admire it not There is such transcendent love admirable depths of wisdom unsearchable treasures of happiness raised strains of purity an harmonious coincidence of all parts What would we admire but that which is great and excellent Why are not we then transported and ravished wiâ—…h those wonderful felicities as the favour of and fellowship with God everlasting enjoyment Nothing is of such weight and importance as this is all is nothing to this Phil. 3. 8. Yea doubtless and I count all things but loss for the excellency of the knowledg of Christ Iesus my Lord. Would we admire what is rare and strange As the object of
house as he that hath none If the Spirit of God be thy master thou shalt learn though never so blockish 3. Wisdom stands upon the Threshold or at the Door of Gods Word as ready to open the treasures of knowledge The entrance of thy word giveth light No sooner is a Soul entred into the Spirits School but he becometh a Proficient on first acquaintance with Scriptures he seeth great light Yea she sendeth abroad to invite Comers Prov. 9. 3 4 5. She hath sent forth her maidens she crieth upon the highest places of the City Whoso is simple let him come in hither as for him that wanteth understanding she saith to him Come eat of my Bread and drink of the Wine which I have mingled Therefore go on with thy Duty He that sent an Interpreter to the Eunuch to guide him when reading part of Isaiah's Prophecy which he understood not will direct and guide thee in the knowledge of all necessary truths Psal. 25. 8 9. Prov. 2. 2 3 4 5. 4. It is a good advantage to be sensible of our blindness Rev. 3. 17 18. Because thou sayest I am rich and encreased with goods and stand in need of nothing and knowest not that thou art wretched and miserable and poor and blind and naked I counsel thee to buy of me Gold tried in the fire that thou mayest be rich and white raiment that thou mayest be cloathed and that the shame of thy nakedness do not appear and anoint thine eyes with eye-salve that thou mayest see The first thing a man seeth is his own blindness nakedness and wretchedness Iohn 9. 39. And Iesus said For judgment I am come into the world that they which see not might see and that they which see might be made blind Many times they which conceitedly think they see are made blind Those that are ignorant and humbled under the sense thereof Christ will open their eyes but they that are conceited of their own parts and knowledge their hearts are darkened more and more and they are given up to follow their own fancies The simple may see further than others because they swell not with the presumption of their own wit Surgunt indocti rapiunt Coelum cùm nos Doctrinâ nostrâ detrudimur in Gehennam Sometimes simple people are more forward and earnest than others and men of weak parts and small breeding may have strong affections A blunt Iron when heated may enter deeper into a board than a sharp Tool when cold Great Doctors and Rabbies are proud and careless and poor broken-hearted sinners are warm and serious Your labour will not be in vain SERMON CXLIV PSAL. CXIX VER 131. I opened my mouth and panted for I longed for thy Commandments HERE is the use that the Psalmist maketh of the former commendation of the Word it is wonderful and mysterious clear and perspicuous now he declareth his great affection to it These words were used by Nazianzen when his Father committed to him the care of the Church of Nazianzum he beginneth his Speech with it Orat. 8. as being a word of more than ordinary comfort and Grace and direction David was in a fainting condition through the passionateness of his desire I longed and that longing caused a languor as all strong desires do His affection wrought upon his Body or else affected his Soul as bodily refreshments desired and wanted do the Body I opened my mouth and panted for I longed for thy Commandments In the Words there are I. The vehemency of his passion I opened my mouth and panted II. The reason or cause of it For I longed for thy Commandments 1. I opened my mouth and panted A Metaphor taken from men scorched and sweltred with heat or from those that have run themselves out of breath in following after the thing which they would overtake The former Metaphor expressed the vehemency of his love the other the earnestness of his pursuit he was like a man gasping for breath and sucking in the cool Air. Iudaea was an hot Countrey and therefore such expressions are frequent The like expressions that come somewhat near it are those 2 Cor. 6. 11. O ye Corinthians our mouth is opened to you our heart is enlarged When he did vehemently desire their profit And Iob saith They waited for my speech as the rain they opened their mouth wide as for the latter rain Iob 29. 22. A vehement passionate desire affects the mind as an insatiate thirst the Body Thus will they be affected that are sensible of the wonders of the Law and enlightened by it The reason of this passion I longed noteth an high degree of desire What did he long for Gods Commandments that is the saving knowledge of the Doctrine of salvation or to find the use benefit light comfort and power of the word of God Doctr. That Gods Children have strong and vehement affections and desires after the comfort and benefit of the word of God Here is 1. Opening the mouth and 2. Panting as for fresh Air and 3. Longing for the Commandments All three expressions imply an intensiveness of affection Surely David prized holiness at a greater rate than we do or else he would not use expressions so strange to us See the like Psal. 119. 20. My soul breaketh for the longing it hath unto thy judgments at all times Desire is the stretching forth of the soul to the thing desired Now his soul did so stretch towards these spiritual comforts that it did even break and crack again in the stretching So Psal. 42. 1. As the Hart panteth after the water-brooks so panteth my soul after thee O God Harts are thirsty Creatures especially when chased or having eaten Serpents Considerations First The soul never worketh better than in the strength of some eminent affection In all things that we take in hand we do but so so act but chilly and weakly while we have a listless and remiss will but when the force of affection is upon us the soul is carried on strongly either in abomination or prosecution for affections are the forcible and vigorous motions of the will Now the soul never doth well but under such an affection Were it not for affections our Nature would be sluggish and idle as Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a Pilot at Sea without a Wind. The Ship moveth slowly when there are no Winds stirring to fill the Sails Or like a Chariot without Wheels or Horses or a Bird when her Wings are clipped They spur us on to what we affect Men are heavy and lazy because they have no affection Exod. 36. 2. And Moses called Bezaleel and Aholiab and every wise-hearted man in whose heart the Lord had put wisdom even every one whose heart stirred him up to come unto the work to do it Man findeth a force within himself his heart maketh him willing the stronger the affections the better the man acteth with greater strength and vivacity for they are the vigorous motions of the will
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
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
and do them God hath promised this to some body and why not to you You are as fair for this promise as any and if God hath not excluded you why will you shut out your selves from the grace offered 4. There are in the Scripture excellent Incouragements and Motives from the reward promised to the pure Lactantius saith of the Heathen virtutis vim non sentiunt quia cjus praemium ignorant that they were Ignorant of the force of Vertue because they were not acquainted with the reward of it There is a great force in Scripture arguments in this kind See how the Scripture speaks of these promises they are so great so pure and so expresly binding in their Condition and Qualification annexed They are so great 2 Cor. 7. 1. that having such great and precious Promises let us cleanse our selves from all filthiness of flesh and spirit and perfect holiness in the Fear of God And then so pure 1 Iohn 3. 3. He that hath this hope in him purifieth himself as Christ is pure 'T is not barely said he that hath hope in him but he that hath this hope 'T is not a Turkish paradise but a sinless estate not an estate wherein we shall be ingulfed in all sensualities but satisfied with the Vision of God and made like him Heaven is not only to be looked upon as a place of happiness but a state of likeness to God Once more so many and so expresly binding to purity in their Condition and qualification annexed See what the Word of God speakes to purity if we would injoy the favour of God and have him good to us Psal. 73. 1. Truly God is good to Israel even to such as are of a clean heart Who are they that God will be good to To Israel all are not Israel that are of Israel but those whose Consciences are cleansed by the Blood of Christ and study to be clean and holy in heart and life Those are Gods Israel How ever things fall out here how blustering and boisterous soever the times are yet God will be good to them that are his Israel If we would have his favour actually exhibited if we would have God to shine upon us we must look after purity Psal. 18. 26. With the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward God will be to man as man is to God No degree of purity shall go unrewarded the holy use of the Creatures is their priviledge Titus 1. 15. To the pure all things are pure To the wicked all things are defiled and they have a curse with their blessings but to the pure these blessings are lawfully enjoyed and are sanctified to them and they receive every temporal mercy as a blessing of the Covenant Would we be accepted in our service Prov. 15. 26. The thoughts of the wicked are an abomination to the Lord but the Words of the pure are pleasant Words The thoughts and words of wicked men are an abomination to the Lord but the thoughts and words of the Saints are his delight God hath respect to the person and then to their services so that we must be pure in heart if we would have our services accepted of the Lord. Once more the pure are those that shall be employed with Honour for God 2 Tim. 2. 21. If a man purge himself from these he shall be a vessel of Honour Sanctified and Meet for the Masters use and prepared unto every good work Again the purified and cleansed are meet to receive and retain the Word 1 Tim. 3. 9. Hold fast the Mysteries of faith in a pure Conscience None receive the word with such profit and retain it with such warmth as the pure in heart Precious liquors are not put into musty filthy vessels if it be 't is corrupted and spoiled presently Let a man be addicted to any worldly lust and he will soon lose all the sense of good he hath received Once more none pray aâ—…ight but the pure Zeph. 3. 9. For then will I turn to the People a pure Language that they may call upon the Name of the Lord and 1 Tim. 2. 8. Lifting up holy hands without wrath and doubting and Heb. 10. 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil Conscience Then we draw near to God with Comfort being sure of audience Once more if we would be happy for ever more Who are they that shall see God Matth. 5. 8. Blessed are the pure in heart for they shall see God You shall see the question propounded in the Psalm 24. 3 4. Who shall ascend into the Hill of the Lord Who shall stand in his holy place And the question is answered in the third verse He that hath clean hands and a pure heart It standeth us upon to examine how it is with us since all the visible Church are not saved the Pure and Holy are they that shall see and injoy God Filthy Dogs and Impure and Unclean Swine are not suffered to enter into the New Ierusalem 5. Here are terrible threatnings the Word is impatient of being denied It would have holiness and purity upon any terms there is something propounded to our fear as well as to our hope Sometimes the Word of God threatens with the loss of happiness Heb. 12. 14. Without holiness no man shall see the Lord. If there were no more but this this were enough to terrifie us to be shut out from the presence of the Lord if it were rightly considered But O! How miserable will the poor Creature be that The Word threatens with the loss of the vision of God supposing the soul subsists this is enough to overwhelm us that we shall never enter into the place where God is Revel 21. 17. There shall in no wise enter into it any thing that defileth or worketh abomination But we hear of a Worm that shall never dye a Pit without a bottom a Fire that shall never be quenched and Torments that are without end and without ease God shall say I would have purged you but you would not be purged Whose heart doth not tremble at the mention of these things Oh! Then you see the Word is very pure The second Consideration that this pure Word must me valued and esteemed and loved by us Here I shall shew you what 't is to love the Word and then why I. What 't is to love the Word First Negatively 1. 'T is not an outward receiving or a loose owning of the Scripture as the Word of God many carnal men may so receive it or rather not contradict it They receive the Word of God not upon any divine Testimony and Evidence of the Spirit of God but upon the Authority and Credit of Men the Practice and Profession of the Nation where they Live and the injunctions of the Civil state or the Tradition of the Church This is the just account of most mens
will save thy Children And from the mouth of the wicked Psal. 5. 15. He saveth the poor from the sword and from their mouth and from the hand of the mighty From slanders that may endanger their Life and Credit So ver 21. Thou shalt be hid from the scourge of the Tongue from their bitter reproaches Therefore commit your cause to God But then 1. Be sure that your Cause be good for God will not be the Patron of Sin unless he hath passed sentence for us in his Word it is boldness to appeal to him as Baalam that would hire God by sacrifices to Curse his People Hasty Appeals to God in our passion and revengeful humours are a great dishonour to him Sarah Appealed Gen. 15. 3. The Lord judge between me and thee And David Appealed 1 Sam. 24. 15. The Lord therefore be judge and judge between thee and me and see and plead my cause and deliver me out of thy hand But there was more of justice in Davids Appeal in the case between him and Saul than in Sarahs Appeal in the case between her and Abraham it would have been ill for her if God had taken her at her word it sheweth that even Gods Children are too apt to intitle him to their private passions 2. Let us be sure that there be no Controversie between God and our Persons when yet our Cause is good The Israelites had a good Cause Iudges 20. but there was once and again a great slaughter made of them before they had reconciled themselves to God There must be a good Conscience as well as a good Cause otherwise God will plead his Controversie against us before he will plead our Controversie against our Enemies Ier. 2. 35. yet thou sayest because I am innocent surely his anger will turn from me behold I will plead with thee because thou sayest I have not sinned Because we have a good Cause we think God hath no cause to be angry with us therefore he will first plead in Judgment against us So Hos. 12. 2. The Lord hath also a controversie with Iudah and will punish Iacob according to his wayes according to his doings will he recompence him Though God may approve what is right in Worship and Profession yet he will punish our shameful disorders and unanswerable walking in his People 3. Let us Pray in a right manner with Confidence with Earnestness 1. Confidence that God will plead our Cause when he seeth it good and for his own Glory whether there be any likelyhood of it yea or no for he hath promised to support the weak and humble and protect the innocent against their Oppressors Psal. 140. 12. I know that the Lord will maintain the cause of the afflicted and the right of the poor God is party with you not against you and leave him to his own wayes and means Faith should support us when sense yieldeth little comfort and hope He knoweth how to justifie your Cause and deliver your Persons and you should know that he will do it and can do it though the way be not evident to you and God seem to sit still for a while 2. Earnestly Oh be not cold in the Churches suit if you be Sions Friends and are willing to take share and lot with Gods people awaken him by your incessant cryes Nay it is God's Cause Psal. 74. 22. Arise O Lord plead thine own cause remember how the foolish man reproacheth thee dayly The Godly are not maligned for their Sins but their Righteousness So Psal. 35. 23. Stir up thy self and awake to my Iudgment even unto my cause my God and my Lord. There is a long suit depending between the Church of God and her Enemies desire that God would determine it and declare what is Right and what is Wrong Secondly He beggeth God in the Text to Redeem or Deliver him the Word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the usual word for Goel Redeemer the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ransom me Here he craveth that as his Cause might be in safety so his Person Doctrine We may beg a Deliverance or a Release from our Troubles provided we do not beg it out of an impatiency of the Flesh but a desire of Gods Glory God delights to be imployed in this work what hath he been doing all along in all Ages of the World but delivering his People from those that oppressed them He delivered Iacob from the Fury of Esau Ioseph from the Malice of his Brethren Gen. 37. 21. And Reuben heard it and he delivered him out of their hands saying let us not kill him Daniel from the Lions Den Dan. 6. 22. My God hath sent his Angel and hath shut the Lions mouths that they have not hurt me forasmuch as before him innocency was found in me and also before thee O King have I done no hurt Peter from Prison Acts 12. 11. And when Peter was come to himself he said now I know of a surety that the Lord hath sent his Angel and hath delivered me out of the hand of Herod and from all the expectation of the people of the Iews And will not he do the like for his suffering Servants how came his hand to be out He delivered Israel out of Egypt out of Babylon he can do it again it doth not cost him much labour Psal. 68. 2. As smoke is driven away so drive them away as wax melteth before the fire so let the wicked perish at the presence of God Therefore refer your deliverance to God and when you are in a way of Duty be not thoughtful about it there is a price payed for it Christ redeemed us from Temporal Adversity so far as it may be a snare to us God hath his Times we may see it unless he hath a mind to sweep away the unthankful and froward generation that provoked him to so much Anger Numb 14. 22 23. Because all those men that have seen my glory and my miracles which I did in Egypt in the wilderness and have tempted me now these ten times and have not hearkned unto my voice surely they shall not see the land which I sware unto their Fathers neither shall any of them that provoked me see it Ier. 29. 31 32. Thus saith the Lord concerning Shemaiah the Nehelamite because that Shemaiah hath prophesied unto you and I sent him not and he caused you to trust in a lye therefore thus saith the Lord behold I will punish Shemaiah the Nehelamite and his seed he shall not have a man to dwell among this people neither shall he behold the good that I will do for my People saith the Lord because he hath taught Rebellion against the Lord. It may be we may be more broken and afflicted first Deut. 32. 36. For the Lord shall judge his people and repent himself for his servants when he seeth that their power is gone and there is none shut up or left Oh let us desire to see the good of
the preparation must still remain with us and we are to watch against dulness and indisposedness for this holy work This preparation is more or less at times for special Mercies do raise enliven and inspirit the heart but some measure of a thankful disposition or bent and inclination to Praise God must never be wanting As the Vestal Fire among the Romans was ever kept in on special occasions it was blown up so there should be an habitual frame of heart to Praise God at all times but upon some special occasions it must more especially be excited and stirred up to it 3. We must keep a constant Course and certain order of Worshipping and Praising God both in Publick and Private In Scripture they are said to do a thing alwayes who do it upon stated occasions as Mephibosheth did eat continually at Davids Table 2 Sam 9. 13. not as if alwayes eating but at the eating times And the Disciples are said to be continually in the Temple Praising and Blessing God Luk. 24. 53. that is at the appointed times of Worship So we are to set forth certain times to Bless and Praise the Lord who is continually good to us especially on the Sabbath See the 92 Psal. the Title with the first Verse It is a good thing to give thanks unto the Lord and to sing praises unto thy name O most high We are not to omit any occasion of Formal and direct thanksgiving acknowledge Mercy and Faithfulness the two Pillars of our Confidence as it is to be done Constantly which the former head called for so Frequently that is we must take every just occasion to perform it let no special opportunity pass the Lords Mercies are new every moment Lam. 3. 21. And he loadeth us with his benefits dayly Psal. 68. 19. Therefore as Gods hand is ever open to Bless so should our Mouths be ever open to Praise and we should never go from this exercise nisi cum animo revertendi but with a purpose to return to it again We have poor Temporary Affections towards God and are very rare and unfrequent in these Duties though we are dayly receiving more and more Benefits yet we are slow and backward to this work Every Hour every Minute every Moment God is obliging us to it a-new therefore we should say I will Praise him more and more Thirdly The ground of Praising mentioned in the Text because of thy righteous Iudgments Here observe 1. The Term is one of the Notions by which the Word of God is expressed surely all kind of Mercies are the matter of Praise especially spiritual Mercies and among these his Word for this is a great favour in itself the Church can as ill be without it as the World without the Sun Psal. 19. He compareth the Sun and the Law together this is a peculiar Favour Psal. 147. 19 20. He hath given his word to Iacob he hath not dealt so with every nation praise ye the Lord. The benefit of the Scriptures is a precious gift of God to the Church and so it should be valued and esteemed not counted a burden as it is to them who are wholly Earthly and mind not Heavenly things Alas what should we do without this help to ease our burdened minds to understand Gods Providences and learn the way to happiness without these pure Precepts and heavenly Promises What is it that raiseth in us the joy of Faith the patience of Hope that directeth us to a streight and certain way to Glory but the Word of God This is the book of books the Food and Comfort of our Souls Psal. 56. 10. In God I will praise his word in the Lord I will praise his word The best hold that Faith can have of God is by his Word let us own his Word and then what ever his Dispensations be we have cause to Praise him here is a sure hope to six upon and a sure Rule to walk by it cannot be told in a Breath what benefit we have by it here is matter of Glorying and firm Confidence we need not fear Men or Devils as long as we have such a firm Bulwark to secure us here we have Gods Will made known to give us notice of a blessed Estate and Gods Promise to give us an Interest in it 2. It noteth the dispensation of his Providence fulfilling his Promises unto the Faithful and executing his Threatnings on the wicked he is the same in his Works that he is in his Word his Judgments are declared in his holy Word and executed in his righteous Providence and therefore 't is said of them that have not his Word Psal. 147. 20. As for his Iudgments they have not known them praise ye the Lord. Where they have not his Word the Lords dealing with Men in Justice and Mercy and the Course which he observeth in ruling the World is not understood it lyeth much in the dark so that his Providence is complicated with his Word and as 't is the sentence of his Word Executed is matter of Praise Well then we must Praise God for his Righteous Government of the World according to his Word whether it concern the Church in general or Us in particular Rev. 16. 7. True and righteous are thy judgments But because particular Providences come nearest home and do most affect us I shall instance in them 1. Let me shew you how we should Praise God for his Favours and fulfilling of Promises to us and hearing our Prayers and remembring us for good in our low Estate Ioshua leaveth this note when dying Ioshua 23. 14. I am going the way all the earth and ye know in all your hearts and all your souls that not one thing hath failed of all the good things which the Lord hath spoken to you all are come to pass not one thing hath failed thereof Trust God and try him and you will return the same account with this which was the result of all his experience And Solomon taketh notice of Gods fulfilling Promises 1 Kings 8. 20. and 24. And the Lord hath performed his word that he spake Who hast kept with thy servant David my father that thou promisedst him Thou spakest also with thy mouth and hast fulfilled it with thine hand There is none of any acquaintance with God but find much of this now they should therefore Praise the Lord and love him so David Psal. 116. 1. I will love the Lord who hath heard the voice of my supplication When we have put Promises in suit and challenged God upon his Word he hath stood to it justified our Confidence every fresh experience in this kind should excite new Love and Praise 2. In time of Affliction when Divine Dispensations go Cross to our Affections and it may be to our Prayers yet even then should we praise the Lord. Iob when the Lord had taken away he blesseth the Name of the Lord Iob 1. 21. The Lord is worthy of praise and honour when he giveth and
designs p. 524 God will not disappoint the confidence which he raises p. 326 Discontent with Gods allowance a Cause of Covetousness p. 256. How to Cure it p. 260 Discord amongst Godly persons whence p. 527. How to remove it How to carry our selves under such circumstances p. 529 Discovery of a mans heart by what he accounts his bondage p. 24 Discovery of a Covetous heart p. 256 257 Discouragement in Gods way by Reproach an Argument of a low Spirit p. 61. 145 Be not discouraged from repentance by the difficulty of it p. 411 Discoursing of God seriously helps to it p. 1067 Discourses evidence the heart and Nature p. 79. 1063 Discourses should be of Gods Word ordinarily p. 1063 1064. They discover what is within p. 1064 What discouses Christians must avoid p. 1064 Disdain of inferiors a notable fruit of Pride p. 520 Disgrace How can we bear Death if not disgrace p. 871. Encouragements under it p. 870 Disingenuity not to turn to God Now p. 409 Disingenuity to be always craving mercy and never returning praises p. 422. 445 Dispensation of Grace is gradual that we may learn to depend on God for daily Grace p. 937 God never dispenced with the 9th Commandment p. 188 Disobedience against God not to turn Now as well as not to turn at all p. 409. Folly and ingratitude in Disobedience p. 349 Distance from sin must be kept P. 658 Distinguishing an Act of the Judgement p. 440 Disposition Vid. Temper Distresses bring us to God p. 29. In deep distresses we may plead with God to interpose p. 819 820 Advice what to do in deep distresses p. 822 The Main thing we should look after is not so much the removal of Gods anger as the renewed sense of his favour p. 903 Distrust of God the first rise of Apostacy p. 587 Distrust of God reproved p. 964 Distrust of Gods providence a cause of Covetousness p. 255 How to Cure our distrust p. 260 Divertisements Holy an excellent mean to Cure heart troubles p. 146. 542 Divertisements of wicked men sinful p. 146 Doing Good 1. A man may do good by chance 2. By Force 3. Out of Design and yet not be good p. 1075 1076 Divine Nature to love the Word for its purity an Argument that we partake of the Divine Nature p. 863 Doctrines of the Romish Synagoge p. 204 205 Dominion of sin ought to be deprecated by Saints p. 918 919 920. What it is Distinctions about it p. 918 919. A great evil ibid. Divisions fomented by the Enemies of the Church 1. Between Christians themselves 2. Between them and their Rulers 3. Between them and their God p. 560 561 Doubting Conscience p. 698 Dread of God useful in many respects p. 811 Drawing near to God What to be considered therein p. 954 955 Dross wicked men are as dross in what respects p. 802 God separates dross two ways p. 804 What required that we are not put away as dross p. 805 Drudgery no drudgery in Gods service p. 851 Dumbness about holy things reproved p. 1066 1067 Dust. The souls cleaving to the dust what it implies p. 156 Duty must be performed in every condition p. 1099 Duty not known no Conscience made of it p. 10 Duty must be kept up with affection p. 914 Duty sweet to a good heart as well as priviledge p. 84 Duty and Mercy must go together p. 910. Reasons ibid Duty and Comfort must go together p. 751 Duties of Religion and Graces of the Spirit fortifie each other p. 95 Duty more our concern then what we may suffer for it p. 147 Duty more considerable then success p. 170. 645. 10â—… Duties which imply not weakness as loving and praising God are part of our happiness p. 891 Whether we are to perform duty in case of indisposition deadness of Spirit p. 222 None are above duties of Religion p. 226 Dying hour giues other Notions of Godliness p. 6. 315 Dying hour Righteousness a great Comfort in that hour p. 816 This Comfort arises 1. From a good Conscience 2. From Gods promises p. 816 willingness to Die and prayer to Live how they are consistent p. â—…3 104 Dying dayly what that phrase importâ—… p. 727 E. EArly seeking God in Prayer viz. in the morning pressed from five considerations p. 923 924 Earnestness of longing for salvation arises 1. From suitableness 2. Experience 3. Our present pressures p. 1088 The end and use of earnest longings p. 1088 1089 Earnestness of the affections not lowdness of Voice makes an importunate prayer p. 899. Means to get it p. 1090 Earnest Prayer comes home laden with fulness of blessing p. 912 Earnest Prayer though private though the answer delayed a duty p. 924 925 Vid. Vehemency Earth wicked men are of the Earth p. 800 Earthly things in vain to seek comfort from them p. 158 Whilst the heart is set on them it cannot be set on God and heavenly things p. 250 Eating the VVord Three things required 1. Sound belief 2. Serious consideration 3. Close application p. 675 676 Vid. Taste Spiritual Edification Of others a great duty 1. In our own families 2. In our converses p. 78. Reasons of it p. 79. 1066. 1067 Education some mens best Reason for their Religion p. 287 Effects of Gods mercy either common or saving p. 517 Efficacy of the Word requires 1. Sound beleif 2. Serious consideration 3. Close application p. 632 Elect are taught of God p. 41 Emblems of the stability of Gods word 1. From the Heavens p. 575. 2. From the Earth p. 582 Encouragement to wait on God from his wonted goodness in former ages Why p. 912 Encouragements to the services of God 1. From the wages at the end 2. The Vailes by the way p. 7. Encouragement to weak Christians to study the Word p. 895 896 Encouragement to go to God 1. From the Covenant 2. Gods affection 3. Our relation to him 4. Our going it self to God p. 821 822 End of Creation seriously to be considered p. 397 378 End wicked men desire the end not the means p. 30 End is first in intention last in execution p. 924 Ends of God in afflicting his People 1. To try them 2. To awaken their importunity 3. To make them sensible of their own weakness 4. To advance his own glory p. 538 End fixed a main branch of wisdom p. 638 End ultimate well fixed will influence 1. Our Company 2. Our business 3. Our Recreations 4. Our Religious duties p. 777 End ultimate in conjunction with the means-p 621. 224 End of Prayer often given when the means is denied p. 167 Ends in Prayer when right are a sure Evidence of success p. 920 As we long for the end so must we desire the Means p. 1091. Reasons of it ibid. 1092 Enemies of God Who Such as forget his Word c. p. 649 Enemies of God are to be accounted our own p. 849 Enemies of the Church how far they may be prayed against p. 523 Word of God
makes wiser then our enemies p. 638. 642 Engagement of the soul to come to God Its usefulness p. 223 Enjoyment and use of a thing how they differ p. 69 Enjoyment of God should be our end and scope p. 573 Enjoyment of God either mediately or immediately p. 71 72 Enlarged heart given 1. At conversion consists in a freedom from guilt and power of sin 2. A particular enlargement given by exciting grace Necessity of an enlarged heart-p 216 217 218 219. Means 220 Enmity of wicked men against the Church p. 882. 729 730. 995 Entertain Gods word How to do it aright p. 887. 888 Entrance of Gods word giveth light how p. 888 889 Envy difference between Envy and VVrath p. 520 Envy strikes at some excellency p. 137. 563 Envy at the prosperity of the wicked checked by the consideration of Gods judgments upon them p. 135 Envy not the comforts of sinners p. 360 Envy makes men undermine others p. 520 Equity the duty should continue whilst we expect Mercy p. 341 Error about Gods word from 1. Presumption 2. Prejudicate opinions 3. A spirit of opposition 4. Carnal affections 5. Superficial apprehensions c. p. 694 695 Error 1. From ignorance 2. Judicial blindness p. 678 679 Error is Natural to us p 184 185. 1101 Error out of frailty or out of pride p. 129 793 Erroneous principles in policy a cause of persecution p. 144 Errors a ground of Apostacy p. 211. 343 Esteem practical of spiritual things p. 677 Vid. Valuation Esteem of the Word motives to get it p. 869. What it is c. p. 872 873 Eternity applyed to keep the soul awake p. 412 All our actions relate to Eternity p. 340 Eternal things to be secured before Temporal p. 403 404 Eternal Salvation longing for it is the duty property of Gods Children p. 1087 Eternal Life makes us willing to submit to Temporal Death p. 1096 Evangelical obedience and legal how they differ p. 11. 15 16 Evangelical obedience accepted it's imperfections pardoned p. 11. 15 16 Events of things confirm the Truth of the Word p. 285 Events of things are not seen do depend on God p. 31 642 Good or bad holy men provided from them p. 643 Everlasting punishment awarded to the despisers of Everlasting mercy p. 874 Everlasting things should be our chief comforts p. 875 Everlasting Covenant p. 875 Everlastingness of Gods Testimonies what it is p. 889 Evidences of Gods favour to be sought earnestly Why p. 920 Evidence of Blessedness Conformity to Gods Law 1. Inclusive all such are blessed 2. Exclusive none but such are blessed p. 6 Evidence of Reason and of the Holy Spirit differ p. 686 Evil speaking very sinful either against Truth or Charity p. 140 141 Whether in any case lawful p. 300 Exact and constant obedience against all temptations Reasons for it p 668 Examples of purity in Gods Word p. 859 Examples are very prevalent especially in evil p. 864 866. 1101 It is no excuse for sinning p. 864 Examples of others fallings a great Temptation p. 790 Example no safe Rule to walk by p. 4. 1075 Examples and instances of Gods goodness should confirm our Faith and Patience p. 912 To take up Religion merely by example no good Ground p. 1075 Excuses for not speedy turning to God vain p. 406 407 Excuses and cavils against keeping Gods Law argue an evil temper p. 1026 Exercise God may exercise his Children with sharp and long afflictions p. 554. 856 God exercises them according to their Reward p. 178 Exercise in Gods Word how p. 151. It encreaseth knowledge and judgment p. 453 Saints are exercised from within and without p. 921 Exceeding great Love to be given to Gods Commandements p. 1048 Expectation its qualifications p. 547 God has more expectations from those that are related especially to him then from others p. 863 Gods people expect deliverance from him 1. What it is to expect it 2. The Reasons for it 3. The singular excellency of it p. 1080 1081 1082. 1083. When it is right p. 1083 Experience of Gods goodness the priviledge of those that walk with him p. 7 Experience of Gods ways a Reason of our desire after them p. 30. 123. It teaches us how ready we are to wander from them p. 61. Reasons thereof p. 61 Experience brings good and sound judgment p. 453 Experience compared with Gods precepts as to getting understanding p. 651 652 Experience of Gods faithfulness in former ages of great use to succeeding ages p. 581. 962 963 Experience proves the good of Obedience p. 789 Experience of Gods grace a great encouragement p. 791 It breeds Confidence p. 166 It is a ground of our valuation of the word p. 492 It begets high thoughts of Gods tender mercies p. 994 External profession and conformity not accepted without the Heart p 236 237 Extremes two extremes we are apt to run into under affliction either to slight or faint under Gods correction p. 884 Two extremes 1. Self-confidence 2. Desperation p. 320 Extremity God permits his people to be reduced to the Extremity of danger p. 944 Reasons 1. To exercise trust 2. To quicken Prayer p. 944 Extremities are to be endured rather then offered against Gods Word p. 733 Eyes the windows whereby sin hath been let in to the Heart proved doctrinally and historically p. 278 279 They are to be watched Great evils from not watching the Eyes p. 279 280 Eye of God an engagement to obedience Reasons p. 1051 1052 Vid. Sight of God It is always on us p. 340 It hath many blessed effects p. 1053 1054 F. FAce of God shining what it implies p. 924 Face of God implies his favour and strength p. 12 Faility of Spirit a Reason of Apostacy p. 213 Fadingness of the World should excite us to look after an Eternal state p. 613 Faculties of the Soul either such as Command or are to obey p. 1103 Failings in the choisest saints p. 11. 17. 1100 1101 1102 p. 336. pardoned to the sincere p. 11. 17. 1106. daily failings and infirmities p. 19. 27 754 How to discern the infirmities of Saints from other men p. 754. 836 How to distinguish them from wilful sins p. 703 When disallow'd they exclude us not from the priviledges of Gods Servants p 846 We must not be too severe upon men failings p. 336 Fainting of Soul from delaying Salvation p. 540 592 Faintings of Spirit 1. Their Nature 2. Causes 3. Kinds described p. 541 542 543. c. Remedies against fainting p. 541 542 c. It s cured by the Word which is 1. A proper 2. An Universal cure p. 183 Fainting argues weakness if not Nullity of grace p. 416 Faintings Twofold 1. Of Dejection 2. Of Defection p. 541 Faith must conquer 1. Our fears 2. Cares 3. Troubles p. 1086 Faith ultimately resolved into Gods Testimonies p. 9 Exprest by terms of motion p. 12 By lifting up the Eyes p. 833 Faiths Excellencies 1. Eminent wisdom in it 2. Nobleness of Spirit it
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.
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
Faith and Love to the Word and therefore they never feel the power of it It cometh with power when it 's the Evidence of the Spirit 1 Cor. 2. 4. humane credulity breedeth no true love to the Word of God 2. This love 't is not a bare approbation of Purity and Holiness many approve that which they never chuse and follow None in the face of the Church can be such a wretch as not to think that 't is a good thing to be holy that strictness is commendable Mark 6. 26. Herod reverenced Iohn There is an excellency in Holiness and it winneth esteem even there where 't is not embraced Purity 't is a stricture of Gods Majesty and so 't is feared Where 't is not loved it breedeth an awful respect in wicked men Natural Conscience so far doth homage to the Image of God and doth incline men to think well of holiness and to shew some respect to it 3. 'T is not a pang or passionate delight as some when the Word falls upon them they may be stirred a little 't is not a love that is controulable or easily overcome by other loves Iohn 5. 45. How can ye believe that seek honour one of another As Herod rejoyced in Iohns light for a Season and Mark 6. 20. he loved Iohn's preaching but he loved his Herodias better and therefore off goes Iohns head The love that he had 't was controulable by a higher Love Unless we be so addicted to the Word that it prevaileth over all contrary inclinations we do not love the Word Whether it be sensuality or pride or convetousness it will be casting off the dominion of the Word Iohn 8. 37. My Word hath no place in you it doth not sink down into their hearts that it may bring forth fruit in their lives Secondly Positively what is it then 1. 'T is such a love as causeth us to wait at Wisdoms gates to consult with the word upon all occasions to read it hear it meditate on it as the great Instrument of Sanctification You will take it for your Counsel Psalm 119. 4. That we love we will be thinking on often and exercising our minds in it Ps. 1. 2. But his delight is in the Law of the Lord and in his Law doth he meditate day and night Oh how few love the word thus Few read and delight in the Scriptures because of the Purity and Holiness that is in them They read them for disputes sake or to know the mystery or to be able to hold up an Argument but as they serve to make us pure and heavenly who loves them so As they forewarn us of sin and quicken to grace and love to God Psalm 19. 10 11. Thy word is sweeter then Hony or the Hony-comb because by them thy Servant is forewarned then we love the word when we love it for this reason 2. We love the Word when we are chary of Transgressing it or doing any thing contrary to to the tenour of it We are bidden to keep the Commandment as the Apple of the Eye Prov. 7. 2. The Eye is a tender thing offended with the least dust Oh! take heed of offending the word of God Fear of offending is a sure note and effect of love So he that loves God he feares the Commandment Prov. 13. 13. Whoso despiseth the word shall be destroyed but whoso feareth the Commandement shall be rewarded A wicked man maketh no bones of a Commandment regardeth not what the word saith but doth according to the bent of his own Will Those that will turn their back upon a Commandment for the least Temptation they have no true love to the word of God But now a godly man is one that feareth a Commandment he is afraid to do any thing against the express will of God If a Commandment stands in his way t is as much as if an Angel with a drawn Sword stood in his way as the Angel stood with a drawn Sword in Balaams way they had rather have all the world against them then the word against them Isaiah 66. 25. This awful regard of the word of God 't is a good evidence of our love to it 3. Then we are said to love the word when we chearfully and readily delight to do what it requireth in order to the glory of God and our own Salvation That 's love For true love is not only notional but practical 1 Iohn 2. 4. He that saith I know him and keepeth not his Commandments is a lyar and the Truth is not in him Our love to God is known by our obedience to him So our love to the word is known by our obedience to it And therefore we love the word in good earnest when we observe it readily and diligently what ever it costs us Rom. 6. 17. Ye have obeyed from the heart the form of Doctrine that was delivered to you Look as there is a cold love to a mans Brother when we say be clothed be warmed So there is a pretended love to the word that endeth in talk and not in action Which is as if a man should hope to pay his debts by the noise of money and instead of opening his purse to shut it as ridiculous it is to think to put off our duty with good words 4. 'T is a rooted affection a carnal man may have his affections moved and be a little stirred with this pure Doctrine but he is soon put out of humour he is not changed by it he hath not a constant Affection to God and Holy things Gal. 4. 18. It is good to be zealously affected always in a good thing To hold out to the end and still to keep up a warm respect to the word of God This is to love it to have the word ingrafted into the stock of corrupt nature Iam. 1. 21. 'T is not something tyed on but ingrafted into the soul it hath place in the heart II. Let me shew you why 1. The necessity of this love to the word appears Because without this love we cannot be accepted of God unwilling and constrained service is of little acceptation with him 1 Cor. 13. 1 2 3. If I should give my Goods to the Poor and my Body to be burnt and have not Charity it profiteth me nothing If a man hath never so many excellencies if he spend his Goods and Life and all for God without this sincere love to God and his ways all is nothing God doth not value men by the Pomp of their services but by the affection of their hearts in them he needeth not the service and he seeth the heart A man is pleased so his work be done willingly or unwillingly for he needeth the labour of the Slave but he seeth not into his heart But God hath no need of us and he seeth whether we give him the heart or no So that if we have not Charity all that we do is nothing 2. VVithout this love your work will be very