considerations do shew us our need of understanding and that a Christian should be prudent not headstrong and precipitant like horse and mule that have no understanding Psal. 32. 9. But wise and knowing in all principles actions and circumstances that belong to his duty if he would honour his profession and not follow the bruitish motions of his own heart but Gods direction Now if we would have understanding we must 1. Attend upon the word that will make us wise to salvation wiser than our enemies than our teachers than the ancients Than enemies A man that consulteth not with flesh and blood but the word and rule of his duty will find plain honesty at length to be the best policy Than Teachers Because he contented not himself with the naked rules delivered by them but laboured with his conscience to make them profitable to himself Than Ancients or men of long study and experience That 's a costly wisdom when men have smarted often they learn by their own harms to be circumspect If there were no other way to be wise than by experience miserable were man for a long time and would be exposed to hazards and foul dangers before he could get it But now Scripture which is not the result of mens experience but God's wisdom is not such a long and expensive way 2. Use much meditation in debating matters between God and your souls Psal. 119. 99. I have more understanding than all my teachers for thy testimonies are my meditation And 2 Tim. 2. 7. Consider what I say and the Lord give thee understanding in all things 3. Prayer as David doth here ask it of God Desire him to remove that darkness of spirit which sin hath brought upon you that you may not govern your life by sense and passion but by his direction Job 32. 8. There is a spirit in man but the inspiration of the Almighty giveth understanding Man hath reason but to guide it to a spiritual use that is above his power The Psalmist complaineth of all natural men There is none that understandeth none that doth good to no one Psal. 14. 2. and Rom. 3. 11. There is none that understandeth there is none that seeketh after God Therefore 't is God must give understanding at first coversion Act. 16. 14. God opened the heart of Lydia and Acts 26. 18. To open their eyes and to turn them from darkness to light and from the power of Satan unto God that they may receive forgiveness of sins c. by a fuller illumination Eph. 1. 17 18. That the God of our Lord Iesus Christ that father of glory may give unto you the spirit of wisdom and revelation in the knowledg of him the eyes of your understanding being enlightned c otherwise we have not an heart to perceive nor eyes to see nor ears to hear Deut. 29. 4. Yet the Lord hath not given you an heart to perceive nor eyes to see nor ears to hear unto this day 2. The next thing that I shall observe is this That upon the supposition of this benefit he promiseth obedience I shall keep thy law Doct. They that have understanding given by God will keep his law 1. That 't is their duty and they ought so to do there is no question for all knowledg is given us in order to practice not to satisfie curiosity or feed pride or to get a fame and reputation with men of knowledg and understanding persons but to order our walk Col. 1. 9 10. For this cause we also since the day we heard it cease not to pray for you and to desire that you might be filled with the knowledg of his will in all wisdom and spiritual understanding That ye might walk worthy of the Lord unto all pleasing being fruitful in every good work and increasing in the knowledg of God 2. That they will do so is also clear upon a twofold account 1. Because answerable to the discovery of good or evil in the understanding There is a prosecution and an aversation in the will for the will doth necessarily follow practicum dictamen the ultimate resolution of the judgment for 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a bruitish inclination but a rational appetite God hath appointed this course to nature therefore when the judgment cometh to such a conclusion as is set down in the 73 Psal. verse the last But it is good for me to draw near to God not only 't is good but 't is good for me the will yieldeth For conviction of the judgment is the ground of practice I know conviction and conversion differ and the one may be where the other is not But then 't is taken for a partial conviction the mind is not savingly enlightned and thorowly possessed with the truth and worth of heavenly things the most and greatest sort of men have but notions a weak and literal knowledg about spiritual things and that produceth nothing they do not live up to the truth which they know Others have besides the notion a naked approbation of things that are good Video meliora proboque Deteriora sequor They see better things and approve them in the abstract but this doth not come to a practicum dictamen 't is good and good for me all circumstances considered thus to do This is the fruit of spiritual evidence and demonstration which always is accompanied with power 1 Cor. 2. 4. Carnal men think it is better for them to keep as they are being blinded with their passions and lusts though they could wish things were otherwise with them But a godly man's judgment being savingly enlightned determineth 't is good 't is better 't is best for me 't is better to please God than men to look after heaven than the world c. There is a simple approbation of good things and a comparative approbation of them Simple approbation is when in the abstract notion we apprehend Christ and pardon of sins and heaven good but when compared with other things and considered in the frame of Christian doctrine or according to the terms upon which they may be had they are rejected Many approve things simply and in the first act of judgment but disallow them in the second when they consider them as invested with some difficult and unpleasing terms or compare them with pleasure and profit which they must forsake if they would obtain them as the young man in the Gospel esteemeth salvation as a thing worthy to be enquired into but is loth to let go his earthly possessions Mat. 19. 21 22. He would have these good things at an easie rate without mortifying the flesh or renouncing the world But a godly man that sets down and counteth the charges all circumstances considered resolves 't is good for me as Boaz liking the woman as well as her inheritance took them both which his kinsman refused Ruth 4. 9 10. He would have the inheritance without the woman They like Christ and his laws as well
practice in order to knowledge saving knowledge is the cause of practice and it is the effect of it Use 1. Learn how much Practice exceeds Speculation and whereby a Man's understanding is to be valued Who is to be accounted a spiritual understanding Man Not he that hath finer Notions but he that is most skilful and ready to every good work Do not content your selves with a few fine Opinions well drest and curiously set forth for all this is nothing to practice It must needs be so for practice is the end of knowledge now the end is always more worthy than the means all the means have their loveliness from their end and all the means have their order and measure from their end that is we must so use the means that we may come to such an end Well then knowledge is worthy for practice sake and only to be sought after in order to practice not to soar aloft but we are to be wise to sobriety nor as wanton fancies such as affect conceits of wit and empty frothy notions all should be suited to practice Use 2. Again I might apply it How ill they do that sever knowledge and a good conscience When the Age grew more knowing they were less moral in Seneca's time as it was so with them so it is with Christianity many times It was the saying of one When I compare former times with ours times of ignorance darkness superstition they had more zeal we have more light where there was less knowledge there was more practice Now we have Notions like a Carbuncle which seems at a distance to be all fire though it is quite cold so we seem to have high floating Notions concerning Godliness the head is stored with these but hearts empty of Grace hands idle less circumspect more careless and loose fruitless in good works It shews us the cause why many that have great dexterity in wit and excellent gifts in other things yet are very stupid and blockish in the things of God There is now a decay of gifts and knowledge why because Professors do not refer all to practice and then ungodliness and less practice provokes the Lord to withdraw the light God punished the Heathens with spiritual blindness because they did not improve their knowledge and we may justly fear it may prove so with us who are all head little heart much in speculations little very little in practical holiness SERMON CVII PSAL. CXIX VER 101. I have refrained my feet from every evil way that I might keep thy Word THE great work of a Fast-day is to put away the evil of our doings as when a Fire is kindled in an house and begins to rage and burn fiercer it concerns those that would stop the fury of it to remove the combustible matter The Fire of God's wrath hath been kindled amongst us and is not yet quenched I suppose none of you doubt your business is to remove the combustible matter to put away your sins this Scripture will be of some use to you to that purpose David had spoken of that wisdom which he had got by the Word of God above Enemies Teachers Ancients it was not such a wisdom as consisted in speculation but practice not only such as did enable him to talk high and set his tongue awork no it was such as did enable him to do things worthy of God as did set his feet awork Our feet are slow and heavy in God's ways but very swift to that which is evil and therefore herein did David's wisdom consist to bridle himself to refrain his feet that he might not run head-long into all manner of evil and not only so but that he might be also more ready to that which is good I have refrained my feet from every evil way that I might keep thy Word Where 1 We have David's practice I have refrained my feet from every evil way 2 His end or motive That I might keep thy Word That he might be exact and punctual with God in a course of obedience 1. In his Practice You may note the seriousness of it I refrained my feet By the feet are meant the affections Eccles. 5. 1. Keep thy foot when thou goest into the house of God Our affections which are the vigorous bent of the soul do engage us to practise therefore fitly resembled by the feet by which we walk to any place that we do desire so that I refrained my feet the meaning is I keep a close and strict hand over my affections that they might not lead me to sin Then you may note the extent of it he doth not only say I refrained from evil but universally from every evil way But how could David say this in truth of heart because of his offence in the matter of Uriah Answ. This was the usual frame and temper of his soul and the course of his life and such kind of assertions concerning the Saints are to be interpreted voce conatu licet non semper eventu This was his errand and drift his purpose and endeavor his usual course though he had his failings 2. What was his Motive and End in this That I might keep thy Word That I might be exact and punctual with God in a course of obedience and adhere to his Word uniformly universally impartially Doct. He that would keep the Word must refrain his feet that is stand at a great distance in heart and practice from all sin For the illustration of the Point observe 1 A Christian must do both he must stand at a distance from sin and he must keep the Word There is a negative and an affirmative part in every Commandment Precepts and Prohibitions we need both the Bridle and the Spur the Bridle to refrain the feet from sin and the Spur to quicken us to walk closely with God according to the direction of his holy Word A simple abstinence from sin without exercising our selves unto godliness will not serve the turn Psal. 34. 15. Depart from evil and do good So Psal. 37. 27. There is a double principle in every renewed man flesh and spirit Gal. 5. 17. and his work is to restrain the one to keep in the flesh that would fain break out and range abroad in unseemly actions and to encourage and put forth the other the Spirit in its necessary operation with vigor and life There 's a double Estate laid before us Heaven and Hell therefore we are not only to forbear sin which is walking to Hell but we must walk worthy of God in all well-pleasing and be fruitful in good works which is our way to Heaven Eph. 2. 10. Forbearing evil and doing good The Pharisees Religion ran upon Negatives I am not an Adulterer an Extortioner c. Luke 18. 28. Many are not vicious rather than godly they keep themselves in a middle lukewarm estate and though they be not defiled with foul sins yet do not set themselves seriously to serve the Lord. 2
resigned our selves to Christ and the hands of Consecration have passed upon us When Ananias had dedicated that which was in his power and kept back part for private use God struck him dead in the place Acts 3. 5. And if we alienate our selves who were Christs before the Consecration of how much sorer vengeance shall we be guilty Gods Complaint was just Ezek. 16. 20. Thou hast taken thy sons and thy daughters whom thou hast born unto me and these hast thou sacrificed unto them to be devoured And if Satan hath a full interest in you by doing his lusts as he had in them by that Rite of Worship is not the wrong done to God the same 2. It is a sure note of a carnal heart For it is not only incongruous that a renewed man should let sin reign but impossible De jure it ought not de facto it shall not be The exhortation and promise Rom. 6. 12. with 14. verse 12. Let not sin reign in your mortal bodies There is the exhortation while you have these mortal bodies sin will dwell in you but let it not reign over you God suffereth it to dwell in us for our exercise not our ruine Then the promise Verse 14. Sin shall not have dominion over you for ye are not under the Law but under Grace Let not shall not It is true sin remaineth in the godly but it reigneth not there 'T is dejectum quodammodo non ejectum tamen Cast down in regard of regency not cast out in regard of inherency Like the Beasts in Daniel Dan. 7. 12. They had their dominion taken away though their lives prolonged for a season Some degree of life but their reign broken The Israelites could not wholly expel the Canaanites yet they kept them under There will be pride earthliness unbelief and sensuality dwelling moving working in them but it hath not its wonted power over them Christ will not reckon men slaves to sin by their having sin in them nor yet by their daily failings and infirmities or by their falling now and then into foul faults by the violence of a temptation unless they make a constant trade of sin and be under the dominion of it without controul and set up no course of mortification against it 3. The reign of sin is so mischievous Sin when it once gets the Throne groweth outragious and involveth us in many inconveniences e're we can get out again Therefore they that know the service of sin as we all do by sad experience should use all caution that it never bring them into bondage again The work and wages of sin are very different from Gods work and wages The Apostle compareth them when he disswadeth them from the reign of sin Rom. 6. 21 22. For when ye were the servants of sin ye were free from righteousness What fruit had you then in those things whereof ye are now ashamed for the end of those thing is death But now being made free from sin and become servants to God ye have your fruit to holiness and the end everlasting life You have had full experience of the fruits of sin of Satans work what fruit then before you had tasted better things before you had a contrary principle set up in your hearts you are ashamed now to think of that course now you know better things But what fruit then Satans work is drudgery and his reward death The Devil hath one bad property which no other master how cruel soever hath To plague and torment them most which have done him most continual and faithful service Those that have sinned most have most horror and every degree of service hath a proportionable degree of shame and punishment He is an unreasonable Tyrant in exacting service without rest and intermission The most cruel Oppressors Turks and Infidels give some rest to their Captives but sin is unsatisfiable Men spend all their means and all their time and all their strength in the pursuit of it yet all is little enough And what is the reward of all but death and destruction Now judge you to whom should we yield obedience and who hath most right to be Sovereign He who made us and redeemed us and preserveth us every day none but he can claim title to us he to whom we are Debtors by so many Vows so many Obligations Or else Satan our worst enemy who is posting us on to our own destruction 4. It is so uncomely and misbecoming the new estate wherein we have so many helps and encouragements to resist sin First For helps you have an opposite principle to give check to it the seed of God or new nature Since Christ hath put Grace into your hearts to resist sin 't is your Duty not to suffer it to be idle and unfruitful Rom. 6. 11 12. Reckon your selves to be dead indeed unto sin but alive unto God through Iesus Christ our Lord. Let not sin therefore reign in your mortal bodies that ye should obey it in the lusts thereof You want no ability to encourage you have an observing witness to give check to it the Spirit of God who will help you in this work Rom. 8. 13. He will be your Second neither we without the Spirit nor the Spirit without us There is a life and power goeth along with every Gospel-Truth Laziness pretendeth want of power but what is too hard for this Spirit Then Secondly For encouragement In every war are two notable encouragements goodness of the Quarrel and hopes of Victory as David 1 Sam. 17. 36. We have these in our Conflict and Combat with sin First Our Quarrel and our Cause is good 't is the Quarrel of the Lord of Hosts which you fight We stand with Christ our Redeemer who came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might destroy the works of the Devil He hath begun the battle we do but labour to keep under that enemy which Christ hath begun to slay and destroy Sin is not only an enemy to us but to him 'T is against him and hindreth his Glory in the World and the subjection of his Creatures and Servants Were it not for sin what a glorious Potentate would Christ be even in the judgment of the world Secondly Hope of the Victory Our strife will end and it will end well Those that are really earnestly striving against sin are sure to conquer Rom. 6. 14. Let not sin reign c. And it shall not If there be but a likelihood of Victory we are encouraged to fight here a Christian may triumph before the Victory Non aequè glorietur accinctus ac discinctus 1 Kings 20. 11. Let not him that girdeth on his harness boast himself as he that putteth it off There will come a good and happy issue in the end even a Conquest of sin For the present we overcome it in part it shall not finally and totally overcome us in this World and shortly all strife will be over Rom. 16. 20. The God of
ye shall live He gives and requires to engage the subserviency of our endeavours and to make us sensible of our duty and obligation 2 This followeth because this work must be gone over again and again that it may be more explicite we must revive the work and put a fresh copy of the Law into our heart to keep the old work afoot Use. 1. To perswade you to study the Scripture that you may get understanding and hide the Word in your hearts for gracious purposes This is the Book of Books let it not lie idle and unimployed The world can as well be without the Sun as the Bible Psal. 19. First he speaks of the Sun and then of the Law of God This is to the Christian and gracious world as the Sun is to the outward world The use and profit of it should make us look after more acquaintance with it Consider the great use of the Word for informing the understanding and reforming the will For informing the understanding 2 Tim. 3. 7. The word of God is able to make the man of God perfect and throughly furnished Who should have more knowledg than the man of God that is to stand in Gods stead and teach the people Then for reforming the will Vers. 9th of this Psalm Wherewith shall a young man cleanse his way By taking heed thereto according to thy word A young man that is so heedless and head-strong and in the very ruff and heat of his lusts yet there 's enough in the Word to cleanse and tame him and subdue him to God Oh therefore let us get it into our hearts let it not only move the lighter part of the soul but get rooting that it may have its full power and force That we may not only have a little knowledg to talk of it but we are to hide it deeply that it may take root and spring up again in our lives and conversations To this end meditate often of it and receive it in the love of it 1. Meditate often of it Luk. 2. 19. Mary kept all these sayings how did she keep them she pondered them in her heart Musing makes the fire to burn and deep and constant thoughts are operative not a glance or a slight view The Hen which stragleth from her nest when she sits a brooding produceth nothing it is a constant incubation which hatcheth the young so when we have only a few stragling thoughts and do not set a brooding upon a truth when we have flashes only like a little glance of a Sun-beam upon a wall it doth nothing but serious and inculcative thoughts through the Lords blessing will do the work Urge the heart again and again As the Apostle when he had laid down the Doctrine of Justification and the priviledges thereof Rom. 8. 31. Now what shall we say to these things Is this a truth then what will become of me if I disregard it Thus to return upon our heart when any light begins to shine in our minds from the Scripture Is this the Word of God and doth it find no more entertainment in my heart 2. Receive it in the love of it The Apostle makes that to be the ground of Apostasie 2 Thes. 2. 10. Because they received not the truth in the love of it c. O let it soak into the Affections if it lye only in the tongue or in the mind only to make it a matter of talk and speculation it will be soon gone The seed which lies upon the surface the fowls of the air will peck it up Therefore hide it deeply let it get from the ear into the mind from the mind into the heart let it soak further and further First men have a naked apprehension of truth then it gets into the Conscience and then it lies in the heart then 't is laid up But when we suffer it only to be made matter of speculation it is soon lost Know this a man may receive a thing in the evidence and light of it when he doth not receive it in the love of it When it rests in naked speculation then he receives a thing in the evidence and light of it but when it hath a prevailing soveraignty in the heart then we receive it in the love of it When it is dearer than our dearest lust then it will stick by us When we are willing to sell all for the pearl of price Mat. 13. 46. We are often put to it what we will part with our lusts or the truth When it breaks in upon the heart with evidence and power you cannot keep both Therefore let it soak into the affections and hide the word in your hearts that you may not sin against God Use 2. To direct you what to do in Reading Hearing Meditating 1. In reading hide the Word in your hearts The Word may be reduced to Doctrines Promises Threatnings For Doctrines lay up knowledg Prov. 10. 14. It is a notable preservative against sin and an antidote against the infection of the world when we have a good stock of Principles Psal. 37. 31. The Law of God is in his heart none of his steps shall slide As long as truth is kept lively and active and in view of Conscience we shall not slide or not so often slide We have many temptations to divert us from the truth and obedience but here we are in safety when the Law of God is in our heart How often was the Word of God in Ioseph's heart How can I do this great wickedness and sin against God Against God that is of such a Soveraign Majesty against God of such infinite goodness and mighty power so able to save and to destroy Every time you read the Scriptures you should lay up something The best way to destroy ill weeds is by planting the ground with right seed Every where we shall meet with notable passages Therefore stock your selves with good Principles 2. Then for Promises that part of the Word What have you hidden in your heart for Comfort against Temptations Desertions Afflictions What have you laid up against a dear year Iob 22. 22. Lay up his word in thine heart In a time of trial you will find one Promise will give you more comfort and support than all the arguments that can be produced by reason Psal. 119. 50. This is my comfort in my affliction thy word hath quickned me He had a word to support him Therefore let us treasure up all the Promises all will be little enough when we need comforts That we may not have them to seek in a time of distress it is good they should be familiar As you read the Word collect for your comfort and profit happy is the man that hath his Garner full of them And so for threatnings especially against the sins we are most inclinable to Who among you will give ear and hear for the time to come Isa. 42. 23. You should think of what will come afterward it is
what we see not to be as a Rock in the midst of a storm dying yet we live as poor yet making many rich 2 Cor. 8. 9 10. All the operations of the Spirit are wonderful 1 Pet. 1. 8. Ioy unspeakable and full of glory Phil. 4. 7. Peace that passeth all understanding Rom. 8. 26. Groans that cannot be uttered 2. What Divine illumination contributeth to the sight of these wonders 1. It revealeth the truth of them which otherwise is incomprehensible to the flesh Matth. 16. 17. Flesh and blood hath not revealed it unto thee but my Father which is in heaven Without this no certain knowledg of Christs Person and Office 2. It more intimately acquainteth us with them Matth. 13. 11. To you it is given to know the mysteries of the kingdom of God to others it is not given All Gods works are full of wonder yet blind men cannot see them though the Sun shineth never so clearly A beautiful room into which there is but a crevise when we lay our eye close to it we see it USE 1. From hence we may learn That it is one degree of profit to see so much in the word of God as to admire it either at the mysteries of godliness or ungodliness which the word discovereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that are most enlightned have most cause to wonder for then they find Truths which exceed all common reason such as do not come into the minds of others or if they do they seem incredible USE 2. Is to encourage us to study the word the wonders of Gods works are many but the wonders of his word greater Quot articuli tot miracula the Papists say of Aquinas Sums But more truly may it be said of the word of God All the doctrines of the word are a continued mystery After man was fallen it came not into the head of any creature how to satisfie Justice to make up the breath On the folly of them that despise the word as curious Wits and Worldlings do as if it were a mean knowledg in comparison of what may be acquired from Aristotle and Plato or the Politicians of the world If there be in it some rudiments something common with other Writings yet there are greater things than these the deepthings of God 1 Cor 2. 11. never such a revelation made to the world And worldly men that despise this study of the word they despise that which Angels wonder at Eph. 3. 10. and desire to pry into 1 Pet. 1. 13. and make great matters of trifles The Sun of Righteousness is not he worth the beholding USE 3. Let us cease wondering at worldly things great Places Honours heaps of wealth fair Buildings as the Disciples Mark 13. 1. Master see what manner of stones and buildings are here 'T is said of Christ Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily fulness of the Godheaâ—… Oh wonderful The people wondred at that mass of money provided by David to build God an House 1 Chron. 29. 7 8. Oh! but the unsearchable riches of Grace the rare plot of mans Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how wonderful All in and about Christ is rare His name is Wonderful all the promises of God are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding great and precious promises 2 Pet. 1. 4. they transcend mans capacity It condemneth the stupidness of them that are nothing moved or taken with things so great and wonderful great in themselves and should be precious to us SERMON XX. PSAL. CXIX 19. I am a stranger in the earth hide not thy Commandments from me IN the 18. Verse David had begged Divine illumination Open mine eyes c. he doth not desire God to make a plainer Law but to give him a clearer sight That request he backs with three reasons in the following verses 1. His condition in the world I am a stranger in the earth Strangers in aforeign Countrey need guidance and direction 2. His earnest affection to the word ver 20. My soul breaketh for the longing that it hath unto thy judgments at all times David had an earnest longing to be acquainted more with the will of God 3. Gods judgments upon those that contemn the word Thou hast rebuked the proud that are cursed which do err from thy commandments It is dangerous to walk besides the Rule Rom. 1. 18. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men c. God hath owned both Tables he hath punished ungodliness a violation of the first Table and unrighteousness a violation of the second Table Here God hath declared how he will own his Name therefore he begs illumination Now the Text giveth you this first reason his condition in the world Here observe two things 1. A representation of his case I am a stranger upon earth 2. His request to God Hide not thy commandments from me 1. A representation of his case with respect to his quality what he was a stranger and the place where upon earth not in heaven he was familiar there And how a stranger upon earth in point of happiness I do not find here that which satisfieth my soul he had his home his rest elsewhere but not in point of service for he had much work to do Doct. Gods children are strangers upon earth and do so account themselves They live here as others do but they are not at home their hearts are above they do not take up their rest here they are strangers and account themselves to be so when they have most of worldly conveniencies First To open it Sometimes it may be understood in a Literal sense and sometimes in a Moral 1. Sometimes in a literal sense Thus the Patriarchs that had a wandring life and were forced to flit from place to place without any certain abode they confessed themselves to be strangers Iacob saith Gen. 47. 9. Few and evil have the years of my life been 2. Morally also and more generally it is true of the Saints they are strangers In some sense it is true of good and bad We are all travelling into another world and are every day nearer to Eternity As in a ship whether men sleep or wake stand or sit whether they think of it yea or no the voyage still goes onward So whatever we think and whatever we do we hasten towards death In this sense even wicked men may be strangers and pilgrims in condition though not in affection All men in condition will they nill they must into the other world as they yield to the decays of nature and every day they are a step nearer to their long home Heathens have had a sense of this notion saith one of them Ex hac vita discedo tanquam ex hospitio non tanquam ex domo I go out of this life as out of an Inn. Here we are but passengers not inhabitants to dwell But now to be strangers and pilgrims in affection
the occasion of the first sin and therefore we had need be cautioned against it Consider there is a lying to God in publick and private worship In publick worship How often do you compass him about with lyes We shew love with our mouths when our heart is at a great distance from God O how odious should we be to our selves if our heart were turned inside outward in the best duty and all our thoughts were turned into words for in our worship many times we draw near to God with our mouths when our heart is at a great distance As when their bodies were in the Wilderness their hearts were in Egypt so we prattle words without sense and spiritual affection Nay in our private worship we confess sin without shame we pray as if we cared not to be heard Conscience tells us what we should pray for but our hearts do not go out in the matter and we throw away our prayers as children shoot away their arrows which is a sign we are not so hearty as we should be We give thanks but without meltings of heart Custom and natural light tells us something must be done in this kind but how hard a matter is it to draw near God with truth of heart Again Would we not be accounted better than we are who would be thought as ill as he hath cause to think of himself We storm if others but speak of us half of what we speak of our selves to God therefore all had need look to it to be kept from a way of lying And for gross lying how far are we from being willing that should be accomplished which the Lord speaks of Zeph. 3. 13. The remnant of Israel shall not do iniquity nor speak lies neither shall a deceitful tongue be found in their mouth rather we may take up Davids complaint Psal. 12. 1 2. The godly man ceaseth the faithful fail from among the children of men they speak vanity every one with his neighbour with flattering lips and with a double heart do they speak Promises Oaths Covenants all broken and therefore so many jealousies because so much lying all trust is lost among us This lying is always ill but especially in Magistrates men of publick place Prov. 17. 7. Lying lips become not a Prince So Ministers Rom. 9. 1. I say the truth in Christ I lye not 2 Cor. 11. 31. The God and Father of our Lord Iesus Christ knoweth that I lye not Among private Christians are we not too rash in our suspicions and speak worse of others than they deserve do we not take up and vent reports without search it may be out of envy at the brightness of their profession Do not unwary Expressions drop from us much talk cannot be justified Are there not rash promises we make noconscience to mind and look after Many ways may we trace our selves in this sin of lying Therefore look to the prevention of it what remedies are there against it 1. Hate it do not think it to be a venial matter Psal. 119. 163. I hate and abhor lying not only hate it nor simply I abhor it but hate and abhor to strengthen and increase the sense and make it more vehement Where the enmity is not great against the sin the matter may be compounded and taken up O but I hate and abhor it and hate it with a deadly hatred Slight hatred of a sinful course is not sufficient to guard us against it 2. Love to the Law of God if that be dear to you you will not break it upon any light occasion In the Text Grant me thy law graciously If a man prize the Laws of God and would fain have them printed in the heart he will not so easily break them 3. Remember your spiritual conflict you never give Satan so great an advantage as by falshood and guile of spirit The Devil assaults by wiles but your strength lyeth in down-right honesty Eph. 6. 11. That ye may be able to stand against the wiles of the devil Satans strength lies in wiles but you must beat him down in sincerity The first piece of the spiritual armour is the girdle of truth that is the grace of sincerity whereby a man is to God and men what he gives out himself to be or seems to be This is that which will give you strength and courage in sore tryals O when Satan shall accuse and challenge you for your base hypocrisie then how will you hold up your heads in the day of spiritual conflict if you have not the girdle of truth But now uprightness gives us courage strength and stands by us in the very agonies of death 4. Heedfulness and a watch upon the tongue Psal. 39. 1. I said I will take heed to my ways that I sin not with my tongue Let us speak of what we think and think of what we speak that the mind may conform it self with the nature of truth 5. Avoid the causes of lying There are three of them 1. Boasting or speaking too much of our selves When men are given to boasting whatever thing of weight is done they were privy to it their hand was in the work in contriving and prosecuting the business their counsel was for it Nothing can be acted without their knowledg and approbation This spirit of vain-glory is the Mother of vain talking therefore of a lying tongue Psal. 12. 3. Flattering lips and the tongue that speaketh proud things are joyned together 2. Flattery or desiring of ingratiating themselves with those that are great and mighty in the world when they have mens persons in admiration Psal. 12. 2. With flattering lips and with a double heart do they speak So Hosea 7. 3. They make the king glad with their lyes To please their Rulers they sooth them up with flattering applause and fawning upon them 3. Carnal fear and distrust This was that which put David to his shifts in his dangers he was apt to fail and deal a little deceitfully in time of temptation and danger We had need pray to God to be kept from all ways and counsels that are contrary to Gods word The Scripture speaks Deut. 33. 29. of Counterfeit submissions to higher powers Thine enemies shall be found lyars unto thee thou shalt tread upon their high places the meaning is shall be subdued by thee So Psal. 18. 44. Strangers shall submit themselves to me Psal. 66. 3. 81. 15. and many other places The word implieth feigned submission Obj. But are we openly to profess our mind in all things in time of danger I answer Prudent concealment may be without fault but a professed subjection should be sincere for open and free dealing doth best become Gods Children It is true we are not bound to speak all the truth at all times to every person In some cases we may conceal something Luk. 9. 21. Our Saviour straitly charged them and commanded them to tell no body that he was the Christ. 1 Sam. 16. 2. When the Lord
day or else we shall soon miscarry by our mistakes and prejudices David is often pressing God with this request Lord teach me which plainly sheweth that not only Novices but men of great holiness and experience need new direction every day The shameful miscarriages of Gods wisest people are enough to shew the necessity of this and the many cautions in the Word of God do abundantly confirm it Prov. 3. 5 6. Trust in the Lord with all thine heart and lean not to thine own understanding In all thy ways acknowledg him and he shall direct thy paths There is nothing that keepeth up our dependance upon God and should quicken us in our daily prayers as the sense of this Many times we come to God in the morning and pray coldly and drowsily because we go forth to the occasions of the day in the presumption of our wit but it is a thousand to one but we smart for our folly before the evening come Alass such is the inconstancy and uncertainty of mans understanding that unless we have continual light and direction from God and he lead us by the hand through all our affairs passion or unbelief or some carnal affection will make us stumble and dash against one Divine precept or another This concerneth all Christians much more those in publick station whose good or evil is of a more universal influence such was David Men of place and power and interest had need have this often in their mouths and hearts Lord teach me the way of thy statutes Homer has a notable saying in his Odysses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Causabon Ep. 702. a most Divine sentence from an Heathen Poet that mortal man should not be proud of his wit for he hath no more understanding of his affairs than God giveth him from day to day A Sentence so admired by the Heathens that many of them transcribed it in their writings with admiration as Clemens Alexandrinus speaketh of Archilochus who as he took other things from Homer so his putting into his Verse thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augustin de Civitate Dei telleth us Lib. 5. Cap. 8. Cicero rendred it into Latin verse thus though with some loss of the sense Tales sunt hominum mentes quales Pater ipse Iupiter auctiferas lustravit lumine terras I quote all this to shew you how precious such an hint was to Heathens as expressing a great deal of reason and shall not we Christians wait upon God for the continual direction of his Spirit Now there is a Twofold Reason for this 1. Because this actuateth our knowledg which would otherwise lye asleep in the habit and then though we are wise in Generals we should be to seek for direction in particular cases or at least not have such a lively sense of Gods will as to check the present temptations we meet with in the course of our affairs and do too often induce us to miscarry The temptation being dexterously managed by Satan and entertained by our present thoughts will easily overbear a latent principle long ago received unless it be afresh revived and set awork by Gods Spirit therefore we need that the Spirit should be our Monitor and cause Truths formerly delivered to return with fresh force upon the heart And indeed it is his main work to bring things to our remembrance Joh. 14. 26. and to blow up our light and knowledg into an actual resistance of whatever is contrary to the will of God or to furnish us with seasonable thoughts in every business and temptation 2. We have but a glimmering light when we are blinded with passions and are in some sort ignorant of what we know cannot deduce those conclusions which are evidently contained in known and avowed Principles Hagar could not see the Well before her eyes by reason of her passion and grief till God opened her eyes Gen. 21. 19. And God opened her eyes and she saw a Well of water The ground was not opened to cause the fountain to bubble up but her eyes were opened to see it And Calvin giveth the reason why she saw it not because Dolore attonita quod expositum erat oculis 〈◊〉 cernebat things at hand cannot be seen when the mind is diverted by the impression of some strong passion and it is true of the eyes of the mind we do not see what we see being overcome by love or fear or hope or anger or some cloud that interposeth from the passions As David when he fumbled about Gods Providence being blinded by the prospering of the wicked calleth himself beast for not discerning his duty in so plain a case Psal. 73. 22. So foolish was I and ignorant and as a beast before thee In the perplexities of his mind he could not see clear principles of faith which before he had sufficiently learned but could not then make use of for the setling and composing his heart First Use is for Information 1. The difference between the way of God and the way of sin We have need of none to teach us to do evil Vitia eatiam sine magistro discuntur we have that from nature but in the way of God we must be taught and taught again God must be our Teacher and daily Monitor 2. It informs us that as to knowledg and direction there must be much done Poor man lying in the darkness and shadow of death it was necessary for him 1. That some Doctrine should be revealed by God by which he might understand how God stood affected towards him and he ought to be affected towards God 2. That this Doctrine being revealed by God it should be kept safe and sound free from oblivion and corruption in some publick and authentick record especially in these last times when not only the Canon is enlarged but the Church propagated far and near and obnoxious to so many calamities and men are short-lived and there are not such Authentick witnesses to preserve the credit of a Divine Revelation 3. That this writing and record be known to come from Gods own hand by some infallible proof to the end that it may be entertained with the more reverence 4. To own this Authority and discern Gods mind we need a suitable faculty or an heart disposed by the Holy Ghost to receive the proof which God offereth namely that we should be renewed in the spirit of our minds and open our eyes 5. It is not enough to own our rule but we must be continually excited to study it that we may come to a saving measure of the knowledg of Gods mind in the word 6. After some knowledg our ignorance is apt to return upon us unless the Holy Ghost do still inlighten us and warn us of our duty upon all occasions 2 Use. In the sincerity of your hearts go to God for his teaching 1. God is pleased with the request 1 King 3. 9 10. Give therefore thy servant an
us in Christ that keepeth us doing Rom. 12. 1. I beseech you by the mercies of God that you present your bodies a living sacrifice holy acceptable unto God which is your reasonable service And Tit. 2. 11 12. The grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world Thankfulness to God is the great Principle of Gospel-Obedience 2. Love thy commandments which I have loved 2 Cor. 5. 12 The love of Christ constraineth us Nothing holdeth up the hands in a constant obedience to God and performance of his Will so much as a thorough Love to God and his Ways Faith begets Love and Love Obedience These are the true Principles of all Christian Actions 6. This lifting up of the hands imports a right End Commanded Work must be done to commanded Ends else we lift up our hands to our own Work Now the true End is the Glory of God 1 Cor. 10. 32. Whether therefore ye eat or drink or whatsoever you do do all to the glory of God And Phil. 1. 11. Being filled with the fruits of righteousness which are by Christ Iesus unto the glory and praise of God God's Glory must be our main scope not any bye respect of our own Well then this is lifting up our hands to the commandments of God not doing one good Work but all and this with a serious Diligence in our ordinary Practice continuing therein with Patience whatever Oppositions we meet with and this out of Faith or a sincere belief of the Gospel and fervent Love and an unfeigned respect to God's Glory II. Why such a lifting up the hands or serious addressing our selves to our Duty is necessary My Answer shall be given in a fourfold respect God Ordinances Graces and the Christian who is to give an account of himself unto God 1. God Father Son and Holy Ghost Father as a Law-giver Son as a Redeemer and Head of the Renewed Estate Holy Ghost as our Sanctifier 1. God the Father who in the Mystery of Redemption is represented as our Law-giver and Sovereign Lord and will be not onely known and worshipped but served by a full and intire Obedience 1 Chron. 28. 9. And thou Solomon my son know the God of thy father and serve him with a perfect heart and a willing mind He hath given us a Law not to be trampled upon or despised but observed and kept and that not by fear or force but of a ready mind Though there be an after-provision of Grace for those that break his Law because of the frailty of the Creature yet if we presume upon that Indulgence and sin much that God may pardon much we may render our selves uncapable of that Grace For the more presumptuously wicked we are the less pleasing unto God The Governour of the World should not be affronted upon the pretence of a Remedy which the Gospel offered for this is to sin that Grace may abound than which wicked Imagination nothing is more contrary to Gospel-Grace Rom. 6. 1. What shall we say then shall we continue in sin that grace may abound God forbid To check this Conceit God deterreth Men from greater Sins as more difficult to be pardoned than less they shall not have so quick and easie a pardon of them as of others nay he deterreth Men from going on far in sin either as to the intensive increase or the continuance in time lest he cut them off and withdraw his Grace and pardon them not at all Therefore he biddeth them to call upon him while he is near Isa. 55. 6. Not to harden their hearts while it is called to day Heb. 3. 7 8. Therefore if we should onely consider God as our Lord and Law-giver we should earnestly betake our selves to Obedience 2. If we consider the Son as Redeemer and Head of the Renewed Estate he standeth upon Obedience Heb. 5. 9. He is the authour of eternal life to them that obey him As he hath taken the Commandments into his own hand he insisteth upon Practice if his People will enjoy his favour Iohn 15. 10. If ye keep my commandments ye shall abide in my love as I have kept my fathers commandments and abide in his love He hath imposed a yoke upon his Disciples and hath Service for them to do he being a Pattern and Mirrour of Obedience expects the like from his People He fully performed what was enjoyned him to do as the Surety of Believers and therefore expecteth we should be as faithful to him as he hath been to God So Iohn 14. 21. He that hath my commandments and keepeth them he it is that loveth me No love of Christ should encourage us to cast off Duty but continue it He taketh himself to be honoured when his People obey 2 Thess. 1. 11 12. Wherefore also we pray always for you that God would count you worthy of this calling and fulfil all the good pleasure of his goodness and the work of faith with power that the name of our Lord Iesus Christ may be glorified in you The Work of Faith is Obedience and Christ is dishonoured and reproched when they disobey Luke 6. 46. Why call ye me Lord Lord and do not the things which I say 3. The Spirit is given to make Graces operative to flow forth Iohn 4. 14. Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up unto everlasting life And Iohn 7. 38. He that believeth on me out of his belly shall flow rivers of living water This spake he of his Spirit which they that believe in him should receive Therefore if we have an inward approbation of the Ways of God unless we lift up our hands we resist his Work 2. With respect to Ordinances They are all Means and Means are imperfect without their End Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are of no use unless that other thing be accomplished for which they serve As he is a foolish Workman that contents himself with having Tools and never worketh for Tools are in order to Work and all the Means of Grace are in order to Practice We read hear meditate to understand our Duty Now if we never put it in practice we use Means to no end and purpose Hear and live Hear and do The Word layeth out Work for us it was not ordained for speculation onely but as a Rule of Duty to the Creatures therefore if we are to hear read meditate we must also lift up our hands 3. All Graces are imperfect till they end in Action for they were not given us for idle and useless Habits Knowledge to know meerly that we may know is Curiosity and idle Speculation So Psal. 111. 10. A good understanding have all they that do his commandments Jer. 22. 16. He judgeth the cause of the poor and the
2. Providences these do more awaken us God's daily Benefits should bring him to our Remembrance Acts 14. 17. Nevertheless he left not himself without Witness in that he did good and gave us rain from Heaven and fruitfull Seasons filling our hearts with food and gladness Deut. 8. 18. But thou shalt remember the Lord thy God for he it is that giveth thee power to get Wealth especially the sanctified Remembrance of God's dealing with his People is the way to keep the heart in the Faith Love and Fear of God and the forgetting his Works is the cause of all Defection and falling off to carnal Courses and Confidences Psal. 78. 11. They forgat his Works and Wonders that he shewed them Psal. 106. 21. They forgat God their Saviour which had done great things in Egypt Judges 8. 34. And the Children of Israel remembred not the Lord their God who had delivered them out of the hands of their Enemies on every side It is a base Ingratitude not to remember prize and esteem God for all this 3. Ordinances Ministry was instituted to put you in Remembrance and give you still new and fresh Occasions to think of God 2 Pet. 1. 12. I will not be negligent to put you always in Remembrance our business is not always to inform you of what you know not but to inculcate and revive known Truths there being much Forgetfulness Stupidness and Senselesness upon our Spirits 2 Pet. 3. 1. That I may stir up your minds by way of Remembrance The Impressions of God on our Minds are soon defaced we need to quicken and awaken your Affections and Resolutions to choose and cleave to God 1 Tim. 4. 6. If thou put the Brethren in remembrance of these things thou shalt be a good Minister of Iesus Christ. So Sacraments are instituted to bring God to Remembrance 1 Cor. 11. 24. This doe in Remembrance of me that we may remember his Love and our covenanted Duty The Sabbath was instituted for a Remembrance and Memorial of his creating redeeming Goodness 4. The great office and work of the Spirit is to bring to Remembrance Iohn 14. 26. He shall bring all things to your Remembrance We are apt to forget God and Instructions and Rebukes in their Season the Holy Ghost is our Monitor 3. God will not forget them that remember him he will remember them at every turn Mal. 3. 16. Then they that feared the Lord spake often one to another and the Lord harkned and heard it and a book of Remembrance was written before him for them that feared the Lord and thought upon his Name if he do not openly reward you with temporal Deliverances yet he taketh notice of every thought and every word you speak for him and taketh pleasure in you It is upon Record if you have not the comfort of it now you shall have it in a little time because they thought of him they spake of him and owned him in an evil time and therefore God is represented as hearing and booking and the books shall one day be opened and then you shall have your publick reward 2. Doctr. God is best Remembred when his Name is studied 1. When is his Name studied In the general when we look upon him as he hath manifed himself in his Word and Works More particularly God is discovered sometimes by the Name of his Essence sometimes by his Attributes 1. By the Name of his Essence When Moses was very inquisitive to know his Name and God can best tell his own Name let us see what answer was made him Exod. 3. 12 13. When they shall say unto me What is his Name and God said I Am that I Am. God was sending Moses upon a strange Message he was giving him Commission to go and speak to a King to dismiss and let go six hundred thousand of his Subjects to lead them to a place which God should shew now Moses thought for such a Message he had need have good Authority therefore desireth a significant Name I Am that I Am the form of the words sheweth it was a wonderfull incomprehensible Name Ask not my Name for it is Wonderfull Judg. 13. 18. This is enough to satisfie sober Inquiry though not wanton Curiosity enough for Faith to work upon the great I Am hath sent me It sheweth his unsearchableness It is our manner of speech when we would cover any thing and not answer distinctly we say It is what it is I have said what I have said Finite understandings cannot comprehend him that is Infinite no more than you can empty the Sea with a Cockle-shell 2. He is the great and onely Being in comparison of which all else is nothing Isa. 40. 19. All Nations before him are nothing they are counted less than nothing and vanity You have not a true and full Notion of God if you conceive him onely as the most eminent of all Beings no Being must appear as Being in his sight and in comparison of him As long as you onely conceive God to be the best you still attribute something to the Creature for all Comparatives include the Positive The Creature is nothing in comparison with God all the Glory Perfection and Excellency of the whole World do not amount to the value of an unite in regard of God's Attributes join never so many of them together they cannot make up one number they are nothing in his regard and less than nothing All created Beings must utterly vanish out of sight when we think of God As the Sun doth not annihilate the Stars and make them nothing yet it annihilates their Appearance to our sight some are of the first magnitude some of the second some of the third but in the Day-time all are alike all are darkned by the Sun's glory so it is here there are degrees of Perfection and Excellency if we compare one Creature with another but let once the glorious brightness of God shine upon the Soul and in that light all their differences are unobserved Angels Men Worms they are all nothing less than nothing to be set up against God this magnificent Title I Am darkneth all as if nothing else were God did not tell Moses that he was the best the highest and the most glorious but I Am and there is none else besides me nothing that hath its Being of it self nothing that can be properly called their own thus the incomprehensible Self-existence of God puts Man into his Original nothing none but God can say I Am because all things else are but borrowed drops of this Self-sufficient Fountain other things are near to nothing God most properly is who never was nothing never shall be nothing who may always in all difference of Time say I Am and nothing else but God can say so The Heaven and Earth for six thousand years ago could not say We are Adam could once have said I am as to his existence in the compounded nature of Man but now he cannot say
same mind For he that hath suffered in the flesh hath ceased from Sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God Now that this Resolution may be made knowingly and with the greater strength not onely with the strength of Inclination or our own resolved renewed Will but in the sense of God's Authority a strong belief is necessary that this course of life is pleasing to God 2. That we may hold on with God in an awfull watchfull serious course of Godliness it is necessary that the belief of the Commandments be deeply impressed upon us alas otherwise we shall be off and on forward and backward according to the impulsion of our own Inclinations and Affections and the sense of our Interest in the World Many of the Commandments are crossing to our natural Inclinations and corrupt Humours or contrary to our Interests in the World our Profit Pleasure and nothing will hold the heart to our Duty but the Conscience of God's Authority this is the Lord's Will then the gracious Soul submitteth 1 Thess. 4. 3. For this is the will of God even your Sanctification that ye should abstain from Fornication And 1 Pet. 2. 15. For so is the will of God that with well-doing ye may put to silence the ignorance of foolish men That is Reason enough and instead of all Reasons to a Believer to awe and charge his heart that we may not shift and distinguish our selves out of our Duty that we may shake off sloath and negligence much more deceits and fraudulency and corrupt Affection Many shifts will be studied by a naughty heart that dispense with our Credit Esteem Honour Preferment in the World for our loyalty to God nothing but a deep belief of the Sovereignty of God and the sight of his Will can be of sufficient power to the Soul when such Temptations arise and our Duties are so contrary to the inclinations of the Flesh Heb. 11. 8. By Faith Abraham when he was called to goe out into a place which he should after receive for an inheritance he obeyed and he went out not knowing whither he went and verse 17 18. By Faith Abraham when he was tried offered up Isaac and he that had received the promises offered up his onely begotten Son Of whom it was said That in Isaac shall thy seed be called Gen. 12. 3. In thee shall all Families of the Earth be blessed Oh how have Believers need to bestir themselves upon such an occasion and to remember no evil can be compared with God's Wrath no earthly good with his Favour that transitory Delights are dearly bought if they endanger the Soul to compass them That the sufferings of this life are not worthy to be compared with the glory that shall be revealed in us Rom. 8. 18. The ordinary experience of Believers in lesser Temptations is enough to evince this c. Use 1. Is for Reproof 1. That men do so little revive the belief of God's Commandments hence Sins of omission Iames 4. 17. Therefore to him that knoweth to doe good and doth it not to him it is Sin of Commission Ier. 8. 6. I hearkned and heard but they spake not aright no man repented him of his wickedness saying What have I done every one turned to his course as the Horse rusheth into the battel Would men venture to break a known Law if they did consider that it was the Command of God that hath power to save and to destroy Surely want of Faith in the Precepts is a great cause of their coldness in Duty boldness in sinning Prov. 13. 13. Whoso despiseth the word shall be destroyed but he that feareth the Commandment shall be rewarded Now any one would fear God's Commandment if he did consider it in all its Circumstances 2. Those that would strongly believe the Promises but weakly believe that part of the Word that requireth their Duty from them all for Privileges seldome reflect upon their own Qualification it is a good temper when both goe together Psal. 119. 166. I have hoped for thy Salvation and have done thy Commandments So Psalm 147. 11. The Lord taketh pleasure in them that fear him in those that hope in his Mercy But when asunder all is naught God's Promises cannot comfort us if we be not of the number of them to whom they do belong Not onely consider what God is but what we are and what is required of us our Qualification as well as his Goodness our Duty as well as his Mercy Use 2. To believe the Commandments with a lively Faith we should be tender of disobeying God's Law The Law may be considered as a Covenant of Works or as a Rule of Life as a Covenant of Works so it is satisfied by Christ for those that have an interest in him and serveth to quicken us to get this interest in him as it is a Rule of Life so in the New Covenant we give up our selves to God to walk according to the Tenour of it as Israel by a voluntary submission Exod. 19. 8. All that the Lord hath spoken we will doe So in the Church of the New Testament we ingage our selves by a voluntary submission to walk according to the Will of God and confirm it by the Sacraments Baptism and the Lord's Supper Well then we are still to regard it as a binding Rule looking for Grace to perform it it is not onely a Rule given us for advice and direction but for a strong obligation to urge and inforce us to our Duty So Psalm 40. 8. Thy Law is in my heart I delight to doe thy will O God Use 3. Do we believe the Commandments Then 1. We will not please our selves with a naked Trust in the Promises while we neglect our Duty to God That which God hath joyned together no man must put asunder The Prophet saith Hos. 10. 11. Ephraim is an Heifer that is taught and loveth to tread out the Corn compared with Deut. 25. 4. Thou shalt not muzzel the Ox when he treadeth out the Corn. We are addicted to our own ease prize Comforts but loath Duty Oh make more Conscience of Obedience 2. Their Faith will be lively and operative cause to keep God's Charge and observe his Commandments otherwise it is but an Opinion and a dead Faith Iames 2. 20. Wilt thou know O vain man that Faith without Works is dead Many may discourse of the necessity of Duty that have little sense of it as the Children in the Furnace the fire had no power over them neither was one hair of their Heads singed nor their Coats changed not a Lust mortified no good by their strict Notions 3. They must be obeyed as God's Commands abstaining from evil because God forbiddeth it practising that which is good because God commandeth it Notitia voluntatis 1 Thess. 4. 3. This is the will of God even your Sanctification that ye should abstain from
Providence His special goodness in the channel of Redemption and Renovation by Christ. 1. He is a Benefactor to all Men he hath given them an immortal spirit that shall abide for evermore Eccles. 12. 7. The dust shall return to the earth as it was and the spirit to Godthat gave it There is an immortal Soul that dwelleth in a mortal Body The Body was made of corruptible Principles was Dust in its composition 't is true God can annihilate it but the Soul as it is a Spirit hath no corruptible Principles in it it is a thing that cannot be killed or destroyed by any created power Now this divine spark which cannot be quenched is a pledge and effect of God's Eternity for he that giveth Immortality certainly is Immortal himself Nothing can give what it hath not And besides because our Souls are immersed and sunk into matter and forget their divine original therefore God by the blessings of his Providence seeks to raise them up to look after this supreme and spiritual Being and giveth us all kind of comforts and mercies whose creatures we are that we may seek the Lord if haply we may feel after him and find him Acts 17. 27. That we may own him as the first Cause or Father of Lights by whom this spark was kindled in us or seek him as the chief good in whom alone this restless soul of ours can find contentment and satisfaction 2. He is a Benefactor in a way of grace and recovery by Christ. This also sets forth his Eternity the first rise and bottom cause of all this grace and favor that stirred and set all the causes on work which concurred to it was God's everlasting love Iohn 3. 16. And Christ saith Prov. 8. 31. I was set up from everlasting and this grace was given us in Christ before the world began 2 Tim. 1. 9. Before the foundation of the world was laid this business was transacted with Christ for our benefit and then the way how 't was brought about it was by an everlasting Redemption Heb. 9. 12. of an eternal force value and efficacy and the grace wrought in us 't is called incorruptible seed 1 Pet. 1. 23. There is an eternal principle in our hearts and that is the reason why a Believer is so often said to have eternal life abiding in him because of the beginning seed and principle of it that is sown in his heart and the comfort and fruit of it that we have here is called everlasting consolation 2 Thes. 2. 16. He hath loved us and given us everlasting consolation and good hope thorough grace 'T is not bottomed on any poor fading thing but on matters of an eternal Duration the happiness itself is the eternal fruition of the ever blessed God 1 Thess. 4. 17. We shall be ever with the Lord. So that we are made eternal also both in body and soul whence you see how abundantly God discovereth his Eternal Being in all his gifts and graces by Christ. 5 When the Creatures are spoken of as eternal it must be understood it is a communicated dependant half-eternity and so no derogation to this perfection which is proper to God First 'T is communicated to us for originally God only hath Immortality 1 Tim. 6. 16. We have it by derivation God hath it originally in himself and from himself God dispenseth and measureth out the duration and continuance of all other things their Races and Stages when they shall begin and when they shall end And that Immortality which the Angels and the Souls of Men have 't is ascribed to us by participation we have it from God because he was pleased to give it to us 2dly 'T is a dependant Eternity for every moment we depend upon God if he take away his Spirit we are gone Man or Angel We assert the Immortality of the Soul because it hath not the principles of corruption in it as the body hath but yet we cannot must not cut off the dependance upon the first Cause Fountain of Being in his hand is the breath of all living and he is often called the God of your life and the God of the spirits of all flesh 'T is but an half-eternity we sometimes were not God is from everlasting to everlasting but we are appointed to eternal life and time was when we lay in the womb of nothing we are but of yesterday poor upstarts that had but an existence and a new Being given us of God if he will lengthen it out and continue it to all eternity 't is not such an eternity as he hath but an half-eternity not an eternity without beginning but only without ending 6. This Eternity of God is not seriously and sufficiently enough thought of and improved till it lessen all other things in our opinion and estimation of them and affection to them Two things should especially be lessened the time we spend in the world and the things that we enjoy in the world First The time we spend in the world Alas what is this to God's Eternity Psal. 39. 5. Behold thou hast made my days as an hand breadth and mine age is nothing before thee Whether our days be spent in prosperity or adversity they are but short an hand breadth a meer nothing compared with God's Eternity Psal. 90. 4. A thousand years in thy sight are but as yesterday when it is past or as a watch in the night A thousand years compared to Eternity are but as a drop spilt and left in the Ocean or as time insensibly past over in sleep Forty Fifty or Seventy years seemeth a great time with us yet with God who is infinite Ten thousand years is no considerable space but a very short and small duration 2dly As time so the things of the world 2 Cor. 4. 18. The things which are seen are temporal but the things which are not seen are eternal They are short as to continuance and use As to continuance he calleth the honours and delight of Pharaoh's Court. Heb. 11. 25. The pleasures of sin for a season Whatsoever is temporal a Man may see the end of it be it evil a Man in the deep waters is not discouraged as long as he can see banks but in Eternity there are neither banks nor bottom if good Psal. 119. 96. I have seen an end of all perfection The most shining glory will shortly be burnt out to a snuff it wasts every day Eternity maketh good things infinitely good and evil things infinitely evil If it be temporal whatever paineth us is but a flea-biting to eternal torments Whatever pleaseth or delights 't is but a may game to eternal joys so for use too 't is but for a season Deut. 23. 24. the Law gave an indulgence to eat of his Neighbors grapes for refreshment but thou shalt not put any in thy vessel 1 Tim. 6. 7. For we brought nothing into this world and it is certain we can carry nothing out The Manna was
Arms of an Almighty God whom he hath made his refuge our tryals are many and grace received is small in the best but our God is great he that made all things and sustaineth all things and governeth all things and possesseth all things is our God surely his grace is sufficient for us 2 Cor. 12. 9. and his arms can bear us up Deut. 33. 27. The eternal God is thy refuge and underneath are the everlasting arms He can recover us from our falls and lift us over all our difficulties if we could but rest upon his Word and lean upon his Power why should we be discouraged Oh let us rejoice then not only in the goodness but greatness of that God whom we have chosen for our portion 2. We see here that God is an unchangeable God in goodness They continue this day according to thine Ordinance The stability of his works sheweth how stable the workman is Heaven and Earth continue by vertue of his word That man may have the use and benefit of it from generation to generation that the continual vicissitudes of day and night may be continued that man may have light to his labour and darkness drawn about him as a covering for his rest and also that there might be a constant succession of Summer and Winter to prepare and ripen the fruits of the Earth Now if God forsake not the World will he forsake his people for the benefit of Mankind he preserveth the courses of Nature and keepeth all things in their proper place for their proper end and use and will he not keep one way with his children Shall there be a failure in the Covenant when there is not a failure in common Providence as if he would satisfie the expectation of Heathens that look for a constant succession of day and night and Summer and Winter and would not satisfie the expectation of his children when they look for a blessed morning after a dark night of trouble and conflict and the light of his countenance after the storms of temptation Secondly For Subjection which I made to be double 1. Submission to his disposing Will God's appointment giveth Laws to all there is not the least thing done among us without his Prescience Providence and wise disposal to which all things in the World are subjected The Lord's Will and Pleasure is the onely Rule of his extending his Omnipotency and is the sovereign and absolute cause of all his working for all is done in Heaven or in Earth according to his Ordinance and no creature can resist his Will therefore let us submit to this Will of God if God take any thing from us let us bless the Name of the Lord he doth but make use of his own 'T is the Lord let him do what seemeth him good 1 Sam. 3. 18. 'T is none of ours but Gods and let him do with his own as it pleaseth him God is the disposer of man as well as other creatures and must chuse their condition and determine of all events wherein they are concerned We usually dislike God's disposal of us though it be so wise and gracious but consider his Sovereignty you cannot deliver your selves from the Will of God and get the reins into your own hands And alas we are unfit to be disposers either of the World or our selves as an Idiot is to be the Pilot of a Ship therefore let God govern all according to his own pleasure say Lord not my Will but thine be done We are safer by far in God's hands than our own 2. Obedience to his commanding Will. All creatures do serve God as his Word hath ordained so should we do we have Law and Ordinances too Shall man only be eccentric and exorbitant and transgress his bounds Winds and Sea serve him onely Man made after his Image disobeyeth him They serve God for our benefit the Heavens continue their motion to convey light heat and influence to us and the Air to give us breath and motion and the Earth to be a sure fixed dwelling place When all things are created and continued for our use shall not we serve our bountiful Creator We are sensible of the disturbance of the course of nature when these Confederances are dissolv'd when the Floods increase or Rains fall in abundance Oh! bemoan rather thy own irregular actions which are a greater deformation of the beauty of the Universe In short No creatures are sui juris they are subject to God by whose word and commandment they must rule their actions surely none of us are too great or too good to submit to God Angels enjoy Immunities yet are not exempted from service The creatures have acted contrary to their common Nature for God's honour let us obey God though contrary to our own wills and inclinations SERMON XCVII PSAL. CXIX VER 92. Unless thy law had been my delights I should then have perished in mine affliction IN the Verses before the Text David meditateth upon the constancy of the course of Nature whereby is represented God's constant fidelity in performing all his promises to his people Now he produceth his own experience and sheweth That all this had been matter of most pleasant meditation to support him under his afflictions when all other comforts failed he found sufficient consolation in the Word of God Unless thy Law had been c. In which words observe 1. David's Condition he was afflicted 2. His bitter sense of that Condition he was ready to perish in his Affliction 3. His Remedy the Word of God 4. The way of Application it was his delights 1. For his Condition Though he was a man after God's own heart yet he had his troubles Psal. 132. 1. Remember David Lord and all his afflictions 2. For his sense and apprehension I should then have perished Then that is long since if you suppose him now under trouble probably he should have sunk under the weight of it or if out of trouble he remembreth from experience what did comfort him when he was ready to perish But how perished It may be understood 1. Either as given over to the will of his Enemies if he had not confided in God for all humane help and comfort was cut off and then did divine help appear 2. Dyed for sorrow for worldly sorrow worketh death 2 Cor. 7. 10. We are apt to despond and despair in great and sore Troubles Affliction worketh heaviness 1 Pet. 1. 6. and heaviness dryeth the bones and wasteth our strength What kept him 3. His Remedy was the Word of God for he saith Unless thy Law had been my delights Some take the word Law strictly for the Precepts of the Law which keepeth us from sin which doth involve us in danger But rather it is taken for the whole Word of God and chiefly for the promises of support and deliverance I had despaired if I had not consulted with thy Word He doth not here speak of direction but of support elsewhere he found
Law but the doctrine of the Gospel As if he had said Stick to that Doctrine where you have been quickned comforted revived and your hearts setled for God hath owned that doctrine He appeals to their own conscience and to their own known experience that they should not quit the doctrine of Faith but prize and keep close to it for surely that which hath been a means of begetting grace in our souls that should be highly prized by us If God hath wrought grace and any comfort and peace stick there and own God there and be not easily moved from thence Another Apostle reasons Iam. 1. 18 19. God hath begotten us by the word of truth wherefore be swift to hear that is O! do not neglect hearing take heed of forsaking or neglecting the Word for then you go against your own known experience you know here you had your life quickning comfort strength and will you be turned off from this for many times a Seducer may turn off a Believer from the Word which hath given him his first knowledge of Christ. There are three Causes which carry Saints to the Word and other Ordinances viz. Necessity Natural Appetite and inward Inclination and Experience Necessity they cannot live without the Word Natural Appetite and inward Inclination they have hearts suited to this work the Spirit which wrought in the heart hath put a nature in them sutable to the work And Experience they have found benefit by it These are the three grand Causes of respect to the Word and they are all implied or exprest in that 1 Pet. 2. 2. As new born Babes desire the sincere milk of the Word there 's natural appetite for the Word we have them come as new born Babes and there 's necessity you cannot live nor keep nor increase what you have unless you keep to the Word and there 's Experience if so be you have tasted you have had powerful impressions and quicknings by this Word We should engage our hearts upon experience the comfort life and light that we have had by the Word of God 3d Reason Our own spiritual Estate will sooner be discerned by these Experiences the comfort and quickning received from the Word in the way of duty for experience worketh hope Rom. 5. 4. If your experiences be observed and regarded this works a hopeful dependance upon God for everlasting glory your evidences will be more ready and sooner come to hand The motions of our souls are various and through corruption very confused and dark and this is that which makes it so difficult upon actual search to dâ—…cern how it stands between us and God it 's for want of observation But now if there be constant observation of what passeth between us and God how he hath quickned comforted and owned us in our attendance upon him and what he hath done to bring on our souls in the way of life these will make up an evidence and will abundantly conduce to the quickning and comforting of our hearts Use I. For Information It shews us 1. The Reason why so many neglect and contemn God's Word because they never gâ—… benefit by it they find no life in it therefore no delight in it Those that are quickned 〈◊〉 knowledge the mercy and improve it they esteem the Word and have a greater câ—…science of their duty It is not enough to find truth in truth not to be able to contradâ—… it but you must find life then we will prize and esteem it when it hath been lively in its operations to our souls 2. It shews the Reason why so many forget the Word because they are not quickned You would remember it by a good token if there were a powerful impression left upon your souls and the reason is because you do not meditate upon it that you may receive this lively influence of the Spirit For a Sermon would not be forgotten if it had left any lively impression upon your souls 3. If we want quickning we must go to God for it and God works powerfully by the influence of his grace and so he quickens us by his Spirit and he works morally by the Word both by the Promises and Threatnings thereof and so if you would be quickned you must use the means attend upon Reading and Preaching and meditating upon the Word As he works powerfully with respect to himself so morally by reasonings Use II. By way of Reflection upon our selves Have we had any of these Experiences David found life in God's Word therefore resolves never to forego it or forget it Therefore what experience have you had of the Word of God surely at least at first conversion there was the work of Faith and Repentance at first you will have this experience How were you brought home to God what have you had no quickning from the Word of God Case But here 's a Case of Conscience Doth every one know their Conversion or way of their own Conversion Christians are usually sensible of this first work There is so much bitter sorrow and afterwards so much rejoycing of hope which doth accompany that surely this should not be strange But though you have not been so wary to mark God's dealings with you and the particular quicknings of your souls yet at least when the Lord raised you out of your security and brought you home to himself you should have remembred it 1 Thess. 1. 9. They themselves shew of us what manner of entring we had unto you The entrance usually is known though afterward the work be carried on with less observation Growth is not so sensible as the first change God's first work is most powerful meets with greater opposition and so leaves a greater feeling upon us and therefore it were strange if we were brought home to Christ and no way privy and conscious to the way of it as if all were done in our sleep I say to think so were to give security a soft Pillow to rest on And therefore what quicknings had you then Can you say Well I shall never forget this happy season and occasion when God first awakened me to look after himself Many of God's Children cannot trace the particular Footsteps of their Conversion and mark out all the Stages of Christ's Journey and approach to their Souls 〈◊〉 are not alike thus troubled But yet that men may not please themselves with the 〈◊〉 position of imaginary grace wrought in them without their privity and knowledge let â—…e speak to this grand Case this manner of entrance of Christ into our souls how we are quickned from the dead and made living 1. None are converted but are first convinced of their danger and evil estate God's first work is upon their understandings Ier. 31. 19. After I was instructed I smote upon the thigh c. There is some light breaks in upon the Soul which sets them seriously a considering What am I Whither am I going What will become of me And Rom. 7. 9. When the
is one means for our preservation therefore it must be often used Use. For reproof of those that ask sustaining Grace customarily and carelesly without any deep sense or renewed importunity we are too cold and formal when we say Lead us not into temptation Consider 1. None stand but may fall in some degree and it is our business to take heed we do not Every hour we are in danger either of getting some Distemper or letting out some Corruption Of getting some Distemper being spotted and defiled in the World or at least being made dull and indisposed in the service of God Or else of letting out some Corruption if God do not keep our heart and all Psal. 141. 3. Set a watch O Lord before my mouth keep the door of my lips how soon should we betray our folly And therefore it 's a happy day and we have cause to bless God when we have not by some words or works of ours interrupted our Communion with him Consider 2. How many things concurre to lead us aside corruptions within and temptations without and it may be sometimes the example of others that are of esteem in the Church Corruption within always fighting against Grace the Flesh lusteth against the Spirit and temptations without the favours and frowns of the World if these things have not they may befall us and it is too late to seek armour in time of conflict 3. And then to see men eminent for knowledge and profession turn back from the holy Commandment and glorious Stars fall from their Orb and Station this overturns the faith of many 2 Tim. 2. 18. So that all these things considered we cannot stand a moment without God and therefore we should be more earnest with him for Grace Doctr. 2. The constant safety of Gods people lies in sustaining Grace First Negatively without it we cannot be safe partly because there are so many tryals and temptations between us and home by reason of the sleights of the flesh the cunning of Satan and oppositions of the world and partly because the measure of Grace received is so small Phil. 3. 13. I have not attained and the danger of sinning against God is so great Amos 3. 2. You only have I known of all the Families of the Earth therefore will I punish you for all your iniquities So that we are no longer safe from sin and punishment than God puts under his hand Secondly Positively By Gods sustaining Grace we are kept safe both as the power and faithfulness of God are engaged for our defence 1. The power of God is engaged 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation The Apostle first speaks of Heaven that that is kept for us and then presently you are kept for it by the power of God An earthly inheritance may be sure enough for the Heir but who can secure the Heir from death and all other accidents But here God provides for our Comfort not only our inheritance is sure but we are kept and how doth God keep us By his power O what greater safety can there be He can mitigate the temptation or else give a supply of strength he can keep off tryals or support us under them 1 Cor. 10. 13. 2. The faithfulness of God is engaged 1 Cor. 1. 9. God is faithful by whom ye were called unto the fellowship of his Son And 2 Thess. 3. 3. The Lord is faithful who shall establish you and keep you from evil Certainly God is able but how shall we know that he will do it His truth is laid in pawn for what he hath promised and therefore we may hold up our heads with confidence and this should comfort us against all fears and doubtful and uncertain thoughts Use. Instruction To shew us how constantly God must be sought to in prayer and relied upon in the use of means for our preservation both from sin and danger 1. Sought to in prayer Our strength lyes not in our selves but in God 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God It is not only of God but in God there 's our treasure kept 2 Tim. 2. 1. Be strong in the Grace that is in Christ Iesus And Ephes. 6. 10. Be strong in the Lord and in the power of his might If the Stock were in our own hands besides the danger of imbezilling it we should neglect God as when the Prodigal Son had his portion he went away from his Father Therefore God keeps Grace in his own hand to keep us humble depending observing and to have a constant converse with him that our eyes may be to him as Psal. 123. 2. As the eyes of servants look unto the hand of their masters and as the eyes of a maiden unto the hand of her mistress so our eyes wait upon the Lord our God until that he have mercy upon us that is as maid and men servants look for their dole and portion their allowance given to them from their master and mistress so God will still keep us to him Dependance begets observance to keep up our Allegiance to the Crown of Heaven 2. As he must be sought to in prayer so relied upon in the use of means for our preservation God keeps us but not without our care and diligence A Christian is said to keep himself 1 Tim. 5. 22. and this is pure Religion to keep our selves unspotted Iam. 1. 27. and 1 Iohn 5. 18. He that is begotten of God keepeth himself that the wicked one touch him not and Iude 21. Keep your selves in the love of God What! doth not this detract from all that was spoken before No we act with subordination and dependance upon him Our keeping is from him by him and under him so we keep our selves through his blessing upon the use of means which he hath appointed for us to use The third Note is taken from the promise of obedience upon the supposition of this help from God Uphold me What then And I will have respect unto thy Statutes Observe Doctr. 3. The more experience we have of Gods Grace in the preserving us from sin and danger the more we should be encouraged in his ways Why so 1. Because of the Obligation It is his mercy which requires thankfulness now gratitude and thankfulness is the true principle which should urge us to perform our Duty to God Observe there are several principles which put men upon Gods service some false and rotten some more tolerable some lawful some excellent Some false and rotten as carnal custom shall we serve God say they as we have done Zech. 7. 3. when men only do as they have done it is the manner of the place they learn it of their Fathers and so customarily worship and serve God Then vain-glory to be seen of men that 's a rotten thing Matth. 6. Come and see my zeal for the Lord saith Iehu
on fire as the whole metal is melted that the dross may be severed Use. 3. All Judgments on the visible Church are to sever the dross from the Gold God suffereth them a while to be mingled and then come trying Judgments to separate the one from the other which is a comfort to us the Church is the purer for these Judgments Isai. 1. 25. And I will turn my hand upon thee and I will surely purge away thy dross and take away thy tin So Mal. 3. 3. And he shall sit as a refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver that they may offer unto the Lord an offering in righteousness He will send such Judgments as will destroy the incorrigible wicked ones and purifie the rest 'T is a comfort against persecutions we murmure under them know not how they shall be turned away God who is the purger of his Church will find out some way And 't is a comfort under his Judgments they are not to destroy but to purge God intendeth only our purging how hot soever the Furnace be therefore let God alone with his work Use 4. Is to teach us to wait upon God in the way of his Judgments He is putting away the wicked of the Earth like dross it is not only a work that he hath done or will hereafter do but he is always doing of it We should observe how God hath already done it and so by faith we should look upon him as still about it First He beginneth with his people he is purging away of their wickedness Isai. 27. 9. By this shall the iniquity of Iacob be purged But many shall cleave to them by flatteries and some of them of understanding shall fall to try them and to purge and make them white Dan. 11. 35. Now when God hath employed wicked men to fann and purge his people then their turn cometh next Ier. 25. 29. For lo I begin to bring evil on the City which is called by my name and should ye be utterly unpunished Ye shall not be unpunished for I will call for a sword upon all the inhabitants of the Earth 1 Pet. 4. 17. If punishment begin at the house of God where shall the wicked and ungodly appear Prov. 11. 31. Behold the righteous shall be recompensed in the earth much more the wicked and the sinner When the Lord hath performed his work upon Mount Zion and Ierusalem then he will reckon with his Enemies he beginneth with his Church and maketh an end with their Enemies his Enemies drink the dregs of the Cup and their end must needs be unspeakably terrible Use 5. Let us see we be not put away like dross when Gods Judgments are abroad in the Earth 1 Cor. 11. 32. We are chastened of the Lord that we should not be condemned with the world We shall put that out of question if we do two things First If we be faithful to God and cleave to Gods people truth and interest how great soever our tryals be Psal. 44. 17. All this is come upon us yet we have not forgotten thee neither have we dealt falsely in the Covenant To consume in the melting is the property of dross but the pure metal is the more united and cleaveth together the more closely Secondly If you are refined by all these tryals Isai. 27. 9. By this shall the iniquity of Iacob be purged A Christian loseth nothing by his afflictions but sin which is better parted with than kept We come now to the second Branch of the Text and that is the effect it had upon David's heart Therefore I love thy testimonies This use he made of all Gods Judgements Doctr. A gracious heart that observeth the Providence of God and the course of his judicial dispensations will find more cause to love the word of God than ever before 1. Because thereby he hath sensible experience of the truth of it Gods Providence is a Comment upon his Word the effect is answerable to the prediction and the word that God hath said is fulfilled to a tittle Now the more confirmation the word receiveth the more is affection encreased The Apostle telleth us That the word spoken by Angels was stedsast Heb. 2. 2. because every transgression and disobedience received a just recompence of reward the punishment of the transgressours of the Law was a proof of Gods authorizing their Doctrine the same Law made formerly is valid We see the word doth not threaten in vain and they that slight it smart for it Now I see the word of God is to be valued for God will make it good even to a tittle 2. Because if we love not the word we may see great danger likely to ensue even those terrible punishments by which he purgeth out the dross should make us fall in love with Gods Law If we would not perish with the wicked of the earth we should not sin with the wicked of the earth if we partake of their sins we must partake of their plagues Psal. 2. 11. Kiss the son lest he be angry and ye perish from the way if his wrath be kindled but a little blessed are they that trust in him When we see the danger of being enemies to God or unsound with him we have need to learn this wisdome of shewing all affection and reverence and respect to Christ and his ways and submit to him heartily there is no safety in any other course If a spark of his wrath light upon us how soon will it consume us The stupid world regardeth not this to love his ways the more God giveth out proofs of his anger against those that despise them Many are cut off in the mid way sooner than they did or could expect and yet they do not grow one jot the wiser 'T is dangerous to stand out against God his cause work or people 3. It doth indear the mercy of God to us because he hath dealt otherwise with us who in strict Justice have deserved the same Gods Judgments on the wicked commend his Mercies to his Children Rom. 9. 23. The Vessels of wrath fitted to destruction serve to shew the greater love of God to the Vessels of mercy the torments of Hell inflicted on the wicked do the more set forth his love to the Saints to whom he hath appointed the joys of Heaven So the severity of God in his present Judgments doth imply the love of God to his chosen people who can take comfort in the promises when the threatnings are accomplished upon others this might have been our condition too but that Grace hath made the difference Well then as it doth indear the mercy of God to us so it calleth upon us more highly to love and prize him and his word because of this distinction 4. 'T is not only a means to set off the love of God to us but even his Judgments upon others may be a necessary act of love
with a stranger thou art snared with the words of thy mouth Prov. 11. 15. He that is surety for a stranger shall smart for it Prov. 17. 18. A man void of understanding striketh hands and becometh surety in the presence of his friend Prov. 20. 16. Take his Garment that is surety for a stranger Prov. 22. 26 27. Be not thou one of them that strike hands or of them that are sureties for debts if thou hast nothing to pay why should he take the bed from under thee And in other places Our pity is stirred towards a man that is like to be undone and ruined therefore there is such disswading from suretiship and hath not God a greater pity over the afflictions of his people He pities the afflictions of them that suffer most justly yea far below their desert Iudg. 10. 16. His soul was grieved for the misery of Israel 2 Kings 14. 26. For the Lord saw the affliction of Israel that it was very bitter for there was not any shut up nor any left nor any helper for Israel How much more will he pity them that are unjustly oppressed of men Acts 7. 34. I have seen the afflictions of my people which is in Egypt and have heard their groanings and am come down to deliver them His bowels worketh God loveth his people better than they love themselves fide-jube Domine pro servo 3. Our relation to him I am thy servant and I know thou art a good Master and he is our Sovereign Lord and therefore hath undertaken to provide for us the master was to be the servants Patronus God hath found us work and he will find us defence This is the Argument of the Text Be Surety for thy Servant We are employed in his work engaged in his Cause If a rich man set a poor man at work as to dig such a Ditch if he be afterward troubled for it the rich man is concerned to bear him out Psal. 116. 16. O Lord truly I am thy servant I am thy servant and the son of thy Handmaid Whilest we are engaged about our masters business and in his work he is engaged to protect us and bear us out in it 4. Our very running to him and committing our selves into his hands is an engaging God Psal. 86. 2. Preserve my soul for I am holy O thou my God save thy servant that trusteth in thee Psal. 10. 14. The poor committeth himself unto thee thou art the helper of the fatherless Employ God and find him work he will not fail to do what he is entrusted with Psal. 57. 1. Be merciful unto me O God be merciful unto me for my soul trusteth in thee yea in the shadow of thy wing will I make my refuge until these calamities be over-past God taketh it well that we should make bold with him in this kind and tell him how we trust him and expect relief from him Nothing is so dishonourable to God nor vexatious to us as the disappointment of trust An ingenuous man will not fail his friend that doth trust and rely upon him much less will a faithful God fail those that look to him and depend upon him for help Use Is advice to us what we should do in our deep distresses and troubles when able to do nothing for our selves God will be Surety that is make our Cause his own 1. As your matters depend in an higher Court and with respect to your own guilt and sin which hath cast you into these troubles acknowledge your debt but look upon Christ as your Surety who gave himself a ransome for us The Controversie between God and us must be taken up by submission on our parts for God is an enemy that cannot be overcome but must be reconciled The way is not to persist in the Contest and stand it out but beg terms of peace for Christs sake 2 Chron. 6. 38 39. If they return to thee with all their heart and with all their soul then hear thou from the Heavens even from thy dwelling place their prayers and supplications and maintain their Cause and forgive thy people which have sinned against thee Job 5. 8. I would seek unto God and unto God would I commit my Cause 2. As your danger lyeth with men acknowledge your impotency but consider who is your Surety and will take your part against the instruments that have had a hand in your trouble First God who hath such a pity over his suffering servants is ready ever to do them good Psal. 35. 1. Plead my Cause O Lord with them that strive with me fight against them that fight against me He is in such full relation and so fast bound to them that they may not be weary and impatient and swallowed up of despair he will interpose God seeth our sufferings heareth our groans suffereth together with us and is afflicted in all our afflictions believe it assuredly that he will take the matter into his own hand and be the party responsible Psal. 140. 12. I know that the Lord will maintain the Cause of the afflicted and the right of the poor Wo be to them that would not have God for their party joined in the Cause of the afflicted God hath given assurance of his protection not by words only but by deeds Prov. 22. 23. The Lord will plead their Cause and spoil the soul of those that spoiled them He hath past his word and he will do it Prov. 23. 11. For their redeemer is mighty he shall plead their Cause with thee 'T is his title Isai. 51. 22. Thus saith thy Lord the Lord and thy God that pleadeth the Cause of his people not by a verbal or local but a real and active Plea Ezek. 38. 22. And I will plead against him with pestilence and with blood and I will rain upon him and upon his bands and the people that are with him an overflowing rain and great hail-stones fire and brimstone And Isai. 40. 8. He is near that justifieth me who will contend with me let us stand together who is mine adversary let him come near to me that is let him join issue with me commence his Suit in Law We should be confident upon Gods undertaking Ier. 50. 34. Their redeemer is strong the Lord of Host is his name he shall thoroughly plead their Cause that he may give rest to the land 'T is a great ease in affliction to commit our Cause unto God and put our affairs into his hand 2. God who hath such power we need not fear any opposite if God be our Surety Psal. 27. 1. The Lord is my light and my salvation whom shall I fear the Lord is the strength of my life of whom shall I be afraid Psal. 46. 1 2. God is our refuge and strength a very present help in trouble therefore will not we fear though the Earth be removed and the Mountains be carried into the midst of the Sea a resolution to adhere to God and his truth
servants they are they do nothing but what their master commandeth and what he commandeth they see reason to obey Second Branch Give me understanding that I may know thy testimonies This is subjoined to the former Plea First Because David would not be a servant in name and title only but in deed and in truth and therefore would fain know his duty Secondly To shew the difference between Gods servants and the servants of other Lords who command us Prov. 14. 25. The Kings favour is towards a wise servant they see them wise find them wise and then love them but God must begin with us his favour maketh us wise Doctr. Gods best Servants think they can never enough beg Divine illumination David doth often enforce this request Reasons 1. Our blindness in the matters of God is a great part of our spiritual misery Ephes. 5. 8. Ye were sometimes darkness There is a Veil lying upon our hearts not easily removed and taken away All the mischief introduced by the Fall is not cured at once but by degrees as spiritual strength encreaseth we grow up into it so spiritual light The maim of the understanding as well as the will is not wholly cured till we come to Heaven for here we know but in part till God give us understanding we are utterly blind the best of Gods servants have cause to acknowledge it in themselves the remnants of ignorance and incredulity The Apostle biddeth them to adde to faith vertue to vertue knowledge that is skill to manage the work of our heavenly Calling 2. None are so sensible of this blindness as they 'T is some proficiency in knowledge to understand our ignorance Prov. 30. 2 3. Surely I am more bruitish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledg of the holy The most knowing see they need more enlightening The best of our knowledge is to know our imperfections 1 Cor. 8. 2. He that thinketh he knoweth any thing knoweth nothing as he ought to know 3. There is room for encrease for in the best we never know so much of Gods ways but we may know more Hos. 6. 3. Then shall we know if we follow on to know the Lord. Prov. 4. 18. But the path of the Iust is as a shining light that shineth more and more unto the perfect day True sanctified knowledg is always growing If we sit down with measures received 't is a sign we do not know things as we should know them Christ grew in knowledge not in Grace for the fulness of the Godhead dwelt in him bodily Practical knowledg is never at a stand though a man may see round the compass and light of saving truth yet he may know them more spiritually and more feelingly 4. The profit of Divine Revelation as to these three things First A clear discerning of the things of God not a confused Notion as the blind man in the Gospel saw men as Trees walking So 2 Cor. 4. 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the Glory of God in the face of Iesus Christ. And 1 Iohn 5. 20. And hath given us an understanding that we may know him that is true Every degree of knowledg is Gods gift What other men see confusedly we see more distinctly in this light Secondly Firm assent Then shall I know thy testimonies know them from others that have not Divine Authority 'T is the spirit of Wisdom and Revelation that openeth our eyes to see the truth and worth of heavenly things contained in the promise Ephes. 1. 17 18. The father of glory may give you the spirit of wisdom and revelation in the knowledg of him the eyes of your understandings being enlightened that ye may know the hope of his calling and the riches of the glory of the inheritance of the Saints in light And Matth. 16. 17. Flesh and blood hath not revealed these things unto thee Humane credulity we may have upon the report of others the evidence of the truths themselves but this firm assent is the fruit of Divine illumination Thirdly Hearty practice Let thy testimonies not only strike my ear but affect my heart command my hand let me know them so as to do them for otherwise our knowledge is little worth God doth so direct that he doth also enable us to approve our obedience to him sincerely and faithfully There is a knowledge that puffeth us up 1 Cor. 8. 1. which yet is a gift and floweth from the common influence of the Spirit Ier. 22. 16. Was not this to know me saith the Lord But there is a greater efficacy in practical knowledge such as warmeth the heart with love to the truths known Iohn 4. 10. If thou knewest the gift c. Such a light as proceedeth from the gracious influence of the Spirit Use 1. Let us be often dealing with God in prayer that our judgments may be enightened with the understanding of the word and our affections renewed and strengthened unto the true obedience of it beg for that lively light of the Spirit 1. We need it In how many things do we erre in the things which know how weak are we both as to sound judgment and practice The Apostle saith We know but in part 1 Cor. 13. 9. We are but of yesterday and we know nothing Job 8. 9. Therefore we have need to go to the Ancient of days that he may teach us knowledge and kindle our Lamps anew at the Fountain of light Alas we take it in by drops or by degrees as a tender and sore eye must be used to the light We have but little time to get knowledg in and do not improve that little time we have 2. We have leave to ask it Iam. 1. 5. If any man lack wisdom let him ask it of God and why do we not seeing we have a liberty to ask it 3. God hath promised to bestow it he will give his spirit to them that ask it Luke 11. 13. And to beget Faith in us If ye then being evil know how to give good gifts to your Children how much more shall your heavenly father give the holy spirit to them that ask him Here is a notable Argument he reasoneth and promiseth And Prov. 2. 3. we must cry for knowledg Well then let us be earnest that we may not miss that which is to be had for asking beg for an heart to know Ier. 24. 7. I will give them an heart to know me that I am the Lord. Use 2. It informeth us That there is somewhat more than the Word necessary to give us knowledge God must not only reveal the Object but prepare the Subject David having a Law beggeth understanding that he might know Gods testimonies The literal sense and meaning of the words may be understood by common gifts and ordinary industry unless men be exceedingly blinded and
gave it at first Gen. 2. 7. God formed man of the dust of the ground and breathed into his Nostrils the breath of Life and Man became a living Soul and still this Life is at Gods disposing and he will sooner continue it to us in a way of Obedience then in a way of Sin Iob 10. 12. Thou hast granted me life and favour and thy Visitation hath preserved my Spirit Act. 17. 28. In him we live and move and have our being The same Power that giveth us Being maintaineth it as long as he pleaseth All is at the dayly dispose of God 2. Life is better preserved in a way of Obedience then by Evil-doing that provoketh God to cast us off and exposes us to Dangers 'T is not in the Power of the World to make us live or die a day sooner or longer than God pleaseth If God will make us happy they cannot make us miserable Therefore give me understanding and I shall live that is lead a comfortable and happy Life for the present Prevent sin and you prevent danger Obedience is the best way to preserve Life Temporal as great a Paradox as it seems to the World 't is a Scripture Truth Prov. 4. 4. Keep my Commandments and live And Verse 13. Take hold of instruction let her not go keep her for she is thy life And Prov. 3. 16. Length of dayes is in her right hand and in her left Riches and Honour And Verse 18. She is a tree of Life The Knowledge and Practice of the Word is the only meanes to live Comfortably and Happily here as well as for Ever hereafter II. Life Spiritual that is two-fold the Life of Justification and the Life of Sanctification 1. The Life of Justification Rom. 5. 18. The free gift came upon all men to Iustification of Life He is dead not only on whom the Hangman hath done his work but also he on whom the Judge hath passed sentence and the Law pronounceth him dead In this sense we were all dead and Justification is called Justification to Life there is no living in this sense without knowledge Isa. 53. 11. By his knowledge shall my righteous Servant Iustify many We live by Faith and Faith cometh by Hearing and Hearing doth no good unless the Lord giveth Understanding as Meats nourish not unless received and digested 2. The Life of Sanctification Eph. 2. 1. And you hath he quickened who were dead in trespasses and sins And men live not properly till they live the life of Grace they live a false counterfeit Life not a blessed happy certain and true Life Now this Life is begun and carried on by saving knowledge Col. 3. 10. the new man is renewed in knowledge Again Men are said to be alienated from the life of God through the ignorance that is in them Eph. 4. 18. They that are ignorant are dead in Sin Life Spiritual cometh by Knowledge Hence beginneth the change of the Inward Man and thence forth we live Give me understanding ut vere in te vivam that the true life begun in me may grow and increase daily but never be quenched by sin III. Life Everlasting or our Blessed Estate in Heaven So 't is said of the Saitits departed they all live to God Luk. 20. 38. And this is called Water of life the Tree of life the Crown of life properly this is life What is the present life in Comparison of Everlasting life The present life 't is mors vitalis a living death or mortalis vita a dying life a kind of death 't is alwayes in fluxu like a Stream it runneth from us as fast as it cometh to us Iob. 14. 2. He flyeth as a shadow and continueth not We die as fast as we live it differeth but as the point from the line where it terminateth 'T is not one and the same no permanent thing 't is like the shadow of a Star in a flowing stream It 's Contentments are base and low Isa. 57. 10. called the life of thy hands 't is patcht up of several Creatures fain to ransack the Store-houses of Nature to support a ruinous Fabrick And compare it with the Life of Grace here it doth not exempt us from sin nor miseries our Capacities are narrow we are full of Fears and Doubts and Dangers but in the Life of Glory we shall sin nor sorrow no more This is meant here the righteousness of Gods Testimonies is everlasting give me understanding and I shall live 't is chiefly meant of the Life of Glory this is the fruit of saving knowledge Ioh. 17. 3. when we so know God and Christ as to come to God by him Use. Let us seek this saving Knowledge of God that we may live first Spiritually here and Gloriously here But few mind it all desire sharpness of Wit and to be as knowing as others no man would be a fool but would own a wickedness in Morals rather than a weakness in Intellectuals but who thinketh of being wiser for Heaven of being seasoned with the Fear of God Most men choak all the Motions and Inclinations they have in that kind with Worldly delights and Worldly businesses being alive to the World and dead to God thronging their hearts with Carnal Vanities but leaving no room for higher and serious thoughts But at length be perswaded what do men desire but Life If you know God and Christ with a saving knowledge you shall have it 1. We were made for this end to come to the knowledge of the Truth and be Saved 1 Tim. 2. 4. We do not live meerly to live but to make provision for a better Life not to satisfie our bodies out of Gods storehouse but to furnish our souls with Grace and exercise our selves in his Law day and night that we may know his Will concerning us and provide for a better Life and live according to the directions of his Word 2. No Creature is so bad as Man when he degenerateth from his End for which he was created 'T is not so much for the Sea to break its bounds or to have a defect in the Course of Nature as the Degeneration of Man 3. You live not properly when destitute of the Life of God and Heavenly Wisdom he doth not live the life of a Man nor preserve the rectitude of his Nature SERMON CLXII PSALM CXIX VER 145. I Cryed with my whole Heart hear me O Lord I will keep thy Statutes IN these Words are First An Allegation I cryed with my whole Heart Secondly A Petition hear me Thirdly A Promise of Obedience I will keep thy Statutes First In the Allegation we have a Description of Prayer by the two Adjuncts of it 1. Intension and Fervency I Cryed 2. The Sincerity and Integrity of it with my whole Heart Secondly The Petition is for Audience only what we translate hear me is in the Heb. answer me Now this being a General it is uncertain what he prayed for it may be for deliverance out of
Quickning David ever and anon reneweth his request and he is loth to be denied and therefore before he saith Quicken me he saith Hear my Voice Doctrine II. The main Argument which Gods Children have to plead in Prayer is his own favour and Loving-kindness That 's David ' s Argument in the Text Hear my voice according to thy loving-kindness Doctrine III. The Mercy and Loving-kindness of God manifested and impledged in the Promises of the Gospel doth notably incourage us to ask help from him For David doth not only say according to thy Loving-kindness but according to thy Judgment For the first Point One Blessing which the Children of God do see a need often and earnestly to ask of God is Quickening Here I shall inquire 1. What is Quickening 2. Give you some Reasons why the Children of God do see a need so often and earnestly to ask it of God I. What is Quickening 1. By Quickening some understand restitution to Happiness for a Calamitous man is as one dead and buried under deep and heavy Troubles and their recovery is a life from the Dead or a reviving from the Grave so Quickning seemeth to be taken Psal. 71. 20. Thou which hast shewed me great and sore Troubles shalt quicken me again and bring me up from the depths of the Earth 2. Othersunderstand by Quickning the renewing and increasing in him the Vigour of his Spiritual Life That he beggeth that God would revive increase and preserve that Life which he had already given that it might be perfected and consummated in Glory That he might be ever ready to bring forth the habits of Grace into Acts. The Use which we should make of it is to press you 1. To be sensible of the temper of your Hearts and see whether you want Quickning yea or no The feeling of spiritual deadness argueth some life and sense yet left You have attained to so much of life and do retain it in such a measure as to be able to bemoan your selves to God Most observe their bodies but very few their souls if their Bodies be ill at ease or out of order they complain Men that go on in a Track of Customary Duties see no need of quickning therefore this humble sense is a good sign Matins and Vespers coldly run over never put us upon the feeling of indispositions but onely Duties done with some spirit and life As a Smith blows not the Bellows on cold iron or a dead Coal Who would seek quickning when not serious in the work They that go on in the cold wont of Duties never regard the frame of their Hearts 2. When you want quickning ask it of God He brought us into the state of Life at first and therefore every moment we must beg of him that he would quicken us that he would continue it and perfect his own work Cant. 1. 4. Draw me we will run after thee There is no running no preserving the Vitality of Grace without his renewed influence Psal. 22. 29. None can keep alive his own Soul Therefore when we find this deadness or decay of Life to whom should we go but to the fountain of Life to repair it no Creature doth subsist of itself or act of itself 3. Ask it earnestly David prefaceth a general Prayer before this request and saith hear my voice as loth to be denied Many ask it of Course rather use it as a mannerly form when they are entring upon holy Duties than a broken-hearted request See you desire it heartily Psal 119. 40. Behold I have longed after thy precepts quicken thou me in thy righteousness A mans heart is set upon it and will not sit down with the distemper as contented and satisfied with a dead frame of Heart quickning is for longing Souls that would fain do the work of God with a more perfect Heart 4. Expect this Grace in and through Jesus Christ who came down from Heaven for this end Ioh. 10. 10. I am come that they might have life and might have it more abundantly That was his end in coming into the World to procure life for his People and not only bare life but liveliness and comfort yea glory hereafter He died to purchase it for us Ioh. 6. 51. This is my flesh which I give for the life of the world His Incarnation and taking on him our Nature is the Channel and Conduit through which the quickning virtue that is in the Godhead is conveyed to us And his offering up himself in that nature by his Eternal Spirit doth purchase and merit the Application and Anâ—…unciation of this his quickning virtue to our souls and prepareth him to be fit meat for souls That same Flesh and Humane Nature of Christ that is offered up a Ransom to Justice is also the Bread of Life for souls to feed upon Souls are fed with Meditations upon his Death and Sufferings the Bread which he giveth by way of Application is his Flesh which he gave by way of Ransom every renewed act of Faith draweth an increase of Life from him 5. Consider how God worketh it in us The Father of Spirits loveth to work with his own tools These three agree in one The Spirit the Word and the renewed Heart The one is the Author the other the Instrument and the last the Object There is the Spirit acting and the Habit of Grace acted upon and the Word and Sacraments are the instruments and means For God will do it rationally and by a lively light God forceth not the nature of second causes against their own inclination 't is pleasing to him when we desire him to renew his work and to bring forth the actings of Grace out of his own seed and to blow with the wind the breath of his Spirit on the Gardens that the spices may flow out Cant. 4. 15. if one of these be wanting there can be no quickning Not the Spirit for he applyeth all and doth all in the Heart of Believers 't is from him that we have the new life of Grace and all the activity of it Gal. 5. 25. If we live in the spirit let us also walk in the spirit Then there must be a renewed Heart for God doth first infuse the principles of the new Life and gracious habits and power into the soul. Next he doth actuate those powers or stir them up to do what is good otherwise we do but blow to a dead Coal Then the Word and Sacraments come as Gods means which are fitted to work upon the New Creature These are full of spiritual Reason and suited to the sanctified understandings of Men and Women 6. Consider Gods loving-kindness how ready he is to grant this He will not deny the gift of the Holy Ghost to them that ask him Luk. 11. 13. 'T is an Argument not a Pari but a minore ad majus God is more able and willing to give than earthly Parents who are but half Fathers This is a spiritual and necessary Blessing
are likely to be Cruel because Profane When the Fear of God is layed aside and all respect to his Word there is nothing to be expected but the worst of Evils They mind not thy Law therefore care not what Mischief they do me 2. To increase his Confidence of help For God will not favour a Corrupt Party Psal. 139. 19. Surely thou wilt slay the wicked O God Psal. 94. 10. The throne of wickedness hath no fellowship with thee Doctrine The iniquity of Persecutors is some matter of Confidence to the Oppressed As David from those that drew near to mischief him conceiveth some incouragement Because they were far from Gods Law There are several Considerations 1. Usually the Servants of God have been most hated and troubled by the worst of Men so it usually falls out that the worst and most virulent Enemies of Religion are those that are infamous for other Crimes They have the greatest pike against them because they cannot endure the Righteousness of Gods Image on them Psal. 38. 20. They are my Adversaries because I follow the thing that good is So Ioh. 7. 7. The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil 2. You may take notice of this wickedness and represent it so to God For he is the Judge of the World and it concerneth him to cut short their power to do mischief that have such a ready principle to act it and are likely to have no other restraints than God layeth upon them by his Providence and the Interest of their Affairs But of this before about aggravating the Danger 3. When we do so be sure the thing be true That they are not only injurious to us but open Enemies to God and Godliness before we speak thus of those that hate us or work any Trouble to us in the World As long as the Cause will admit of a favourable Construction we should take heed of such Suggestions I observe this the rather because man is so partial to himself that whosoever are Enemies to him he presently thinketh they are enemies to Godliness And therefore when we pass our Judgment on any Person and Cause it had need be conformed to Truth for otherwise it argueth great irreverence towards God to make him Conscious to our Revenges and private Passions Psal. 139. 21 22 23 24. We had need try our Cause when Gods quarrel and our interest are joyned that there be not some dregs of private Spleen and rash Censurings mixed therewith and that Passion doth not rule us but Duty in these Complaints and that it is not our own Interest but Gods Quarrel they being open Enemies to him And therefore we must be confident that such as we pray against are in a wicked condition and ingaged in an evil Course 4. When this is clear there is some Comfort and Confidence in the badness of our Enemies 1. Because God and we are ingaged in a common Cause for our Adversaries are against God as well as against us Now it is better to be afflicted by them than to have fellowship with the unfruitful works of darkness or to cry up a confederacy with them that cry up a confederacy against God Psal. 139. 22. 2. 'T is a great satisfaction to us to be opposed by evil Men or common Enemies of the power of Godliness Certainly it would be more grievous to us to be oppressed by them that have a show of Godliness than the openly profane Psal. 55. 12 13. the worst that a professed enemy can do is more tolerable than the injury of a Friend It importeth a dishonour to be opposed by the good as having an ill Cause in hand or unworthy to be assisted but it helpeth to make the Cause more clear when we see what kind of Persons we have to do withal such as we cannot but count wicked because they have no regard to Gods Law Our Cause would not be so clear if it were with them that fear God 3. The more wicked they are the more ripe for Judgment especially if they be a corrupt party in the Visible Church For where we perceive wickedness to Reign there we may be sure Destruction will follow Use. Well then when ever this falleth out mind God of it and be not discouraged An ill Cause will not always prevail Only let us be prepared for Deliverance as they are ripe for Destruction Otherwise none so bad but good enough to make a Rod to scourge Gods Children And then have Patience such are our Enemies as are Gods also they are far from Obedience to Gods Law SERMON CLXIX PSALM CXIX VER 151. Thou art near O Lord and all thy Commandments are truth IN the former Verse the Enemies are represented as near and near to do Mischief but far from the Law of God Here in the Text there is somewhat put in opposition to both 1. For their nearness to do Mischief God is near to help 2. They are far off from the Law the Man of God asserteth that God's Commandments are Truth All their contempt of the Law did not abate and lessen his Esteem of it so that the summ of the Verse is That the Enemies cannot be so ready to hurt as God is to help and deliver they cannot go about to defeat Promises as God will go about to fulfil them Mark he compareth the readiness of wicked men to hurt with the readiness of God their Contempt of the Word with the Truth of the Word or God's Justification of it In short in the Verse we may observe two branches I. Something spoken of God And II. Something of his Law I. That which is spoken of God is That he is near a present help to those that persist in the Obedience of his Will for nearness doth not only import his favour or Inclination to help them but that he will not delay his help too long his help is at hand therefore called a present help in trouble Psal. 46. 1. and the Lord is at my right hand Psal. 16. 8. Ready as our Second in all Conflicts to stand by us support and comfort us in our Troubles yea to deliver us that is the Notion of nearness in the Text near as the Enemies are near onely he is near to defend as they are near to destroy when to appearance Danger is nearest at the same time help and salvation is nearest also and this doth allay all our Cares and Fears Phil. 4. 5 6. The Lord is at hand therefore be careful for nothing Still present by his Providence or hastening his second coming Rev. 22. 20. I come quickly I rather quote that place for the Septuagint have it here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore he bids us be careful for nothing certainly the belief of God's nearness should incourage us 2. That which is said of his Word and Law is Thy Commandments are Truth one would think it had been more
therefore though God will give sufficient means of Conviction yet not always such evident marks of his Favour to the best Cause in Temporal things as that mere sense shall lead them to embrace it No he will onely set a good Cause a-foot and then suffer it to be exposed to the hatred of the World and sometimes to be over-born as to any Temporal Interest it can get that the mere Evidence and Love of Truth may gain men and not any secular motives All the countenance and owning God will give to it is by infusing Courage and Constancy to his Servants to suffer for it and so they overcome by the blood of the Lamb and not loving their Lives to the Death Rev. 12. 11. he speaketh of such a time when the Church seemeth weakest like a poor woman Travelling and her Enemies seem strongest like a great Red Dragon ready to devour the Child assoon as born Now though at such a time the Church is overcoming and the Devil and his Instruments are but pulling down their own Throne and establishing Christs while they are shedding the Blood of his Saints Yet none of this appeareth and is visibly to be seen Though suffering be a sealing and ratifying of the Truth yet to the Worlds eye it seemeth a suppressing and over-bearing of it Therefore few will own such a despised hated persecuted way and the difficulty is the greater when there is much of Gods Truth owned by the persecuting side and the contest is not about the main of Christianity but some lesser Truths and so the opposition is more disguised then certainly it may be said Isa. 59. 4. None calleth for Iustice nor any pleadeth for Truth all half Friends are discouraged therefore nothing is left the people of God but their Prayers Lord plead my cause David in the Text appealeth to Gods Judgment when he was deserted by men burdened by prejudices oppressed by mans wrong Judgment So often Gods People are not able to defend themselves and few in the World will own them or be Advocates for them then God will take their cause in hand In the Civil Law if a man could not get an Advocate metu adversarii the Judge was to appoint him one to plead for him So God taketh notice of his Peoples Condition Ier. 30. 13. There is none to plead thy cause that thou mayst be bound up Often among men none can or dareth undertake the defence and patronage of oppressed Right 2. Though we have a good Cause and hopeful Instruments yet we cannot plead it with any effect till God shew himself from heaven Nay though the Cause be never so right and just and Instruments and Means hopeful yet it requireth God's power to keep it a-foot For the justice of the Cause must not be relyed on nor probable means rested in but God must have the Trust of the Cause and the Glory of maintaining it otherwise by our own ill managing or by some secret and unseen opposition it will Miscarry Psal. 9. 4. Thou â—…st maintained my right and my cause thou satest in the Throne judging right This is a work wherein God will be seen while it is in agitation or under decision God will have the Trust and when it is over he will have all the Glory III. What Hopes or Grounds there are to expect that God will plead the Cause of his People 1. He can 2. He will Infinite Power and infinite Justice can do it 1. He can The Lord is able he that pleadeth our Cause hath infinite Power Prov. 23. 11. Their Redeemer is mighty he shall plead their cause with thee It is easie to bear down a few afflicted Creatures that have no strength or heart to oppose being in bonds and under oppression but there is a mighty God who when he pleadeth any ones cause he will do it to the purpose really and effectually delivering them for whom he pleadeth Ier. 50. 34. Their Redeemer is strong the Lord of Hosts is his name he will throughly plead their Cause that he may give rest to the land and disquiet the inhabitants of Babylon 2. He will Considering 1. Their Relation to God 2. God's Relation to them and to the whole World 1. Because of their Relation to him the Dominus the Lord whom they had chosen was to be their Patronus they that have put themselves under Gods Protection and are faithful to him keeping close to his Word he will plead their cause and manage it as his own Isa. 51. 22. Thus saith thy Lord the Lord and thy God that pleadeth the cause of his people Behold I have taken out of thy hand the cup of trembling even the dregs of the cup of my fary thou shalt no more drink it again He being their Soveraign Lord had undertaken to protect his Servants he counteth the wrongs done to them done to himself Acts 9. 4. Saul Saul why persecutest thou me Especially since molested for his Truth 2. Because of his Relation to them he is the Supream Potentate and the righteous Judge of the World and so bound by his office to defend the weak and innocent when oppressed Psal. 146. 7. He executeth judgment for the opppressed those that should maintain Right upon Earth and punish Wrongs are often prevaricators but the Judge of all the Earth will do Right he is an impartial Judge and will maintain the cause of his People Prov. 22. 22 23. Rob not the poor because he is poor neither oppress the afflicted in the gate For the Lord will plead their cause and spoil the soul of those that spoiled them Though no Relation to him yet if poor if afflicted if destitute of humane help the Lord taketh himself to be the Patron of all such much more his People Use. I. To rebuke our Fears and Mis-giving of Heart When we see the best men go to the Walls and to be made objects of Scorn and Spight we are apt to say as the Church doth in the Prophet Isaiah Chap. 40. 27. My way is â—…id from the Lord and my judgment is passed over from my God that is in effect that God doth wholly neglect them and will not plead their Cause Oh no! he knoweth what strife there is between us and our Adversaries and how good our Cause is and how much he is concerned in it onely we must wait his leisure and bear his Indignation until he plead True submission to God ought to prescribe no day to him but referr all to his Will Use. II. Let us commit our Cause to the Lord as the expression is Iob 5. 8. I would seek unto God and unto God would I commit my cause who is the Friend and Advocate of the Afflicted and hath promised to be so and to keep us from the hand of the wicked and the mouth of the wicked from their hand and violence so far as it shall be for his Glory Isa. 49. 25. I will contend with him that contendeth with thee and I
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
needy was not this to know me saith the Lord That is true Knowledge that produceth its Effect So Iames 2. 23. By works faith is made perfect Faith hath produced its End So Love is perfected in keeping the Commandments 1 Iohn 2. 5. Whoso keepeth his word in him verily is the love of God perfected as all things are perfect when they attain their End and their consummate estate The Plant is perfect when it riseth up into Stalk and Flower and Seed so these Graces 4. The Person or Christian is judged not onely by what is believed but what is done not by what is approved but what is practised Many profess Faith and Love but if it be not verified in Practice they are not accepted with God 1 Pet. 1. 17. If ye call on the father who without respect of persons judgeth according to every mans work And Rev. 20. 12. I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works God will judge Men according to their Works and what they have done in the Flesh whether it be good or evil Iohn 5. 29. They that have done good shall rise to the resurrection of life and they that have done evil to the resurrection of condemnation The Redeemed Sinner shall have his Tryal and Judgment Use 1. Is for the disproof of two sorts Preachers and Professors 1. Preachers if they be strict in Doctrine and loose in Practice do they lift their hands to God's Commandments No they are like the Pharisees who bind heavy burdens upon others and do not touch them with their own little finger Matt. 23. 4. It is not enough to lift up our voice in recommending but we must lift up our hands in practising lest like a Mark-stone they shew others the way to Heaven but walk not in it themselves and contribute nothing of help by their Examples 2. Professors 1. That approve the Word onely There may be an idle naked Approbation Rom. 2. 18. Thou knowest his will and approvest the things that are most excellent being instructed out of the law Video meliora probóque They esteem these things better but their hearts incline them to what is evil and their Reason is a slave to Appetite 2. That commend as well as approve Rom. 2. 20. Who hast a form of knowledge and of the truth in the law but without Action and Practice Have many good words their voice Iacob's but their hands Esau's Psal. 50. 16 17. What hast thou to do to declare my statutes or to take my covenant in thy mouth since thou hatest instruction and castest my words behind thee It pertaineth not to thee to profess Religion since thou dost not practise it to commend the Law which thou observest not or to profess love to what thou dost not obey Use 2. Is to press you to lift up your hands and to obey and do the things which God hath prescribed in his Word Do not rest in the Notional part of Religion That which will approve you to God is not a sharp Wit or a firm Memory or a nimble Tongue but a ready Practice God expecteth to be glorified by his Creatures both in Word and Deed and therefore Heart and Tongue and Hand and all should be imployed I will urge you with but two Reasons 1. How easie it is to deceive our selves with a fond Love a naked Approbation or good Words without bringing things to this real Proof Whether the Truth that we approve esteem and commend have a real dominion over and influence upon our Practice 1 Iohn 2. 4. He that saith I know him and keepeth not his commandments is a liar and the truth is not in him James 1. 22. Be ye doers of the word not hearers onely deceiving your own souls Respect to God and his Word is a true Evidence of a Gracious Heart Now how shall we know this Respect is real but by our constant and uniform Practice 2. That it is not so easie to deceive God He cannot be mocked with a vain shew sor he looketh to the bottom and spring of all things 1 Chron. 28. 9. And thou Solomon my son know thou the God of thy father and serve him with a perfect heart and with a willing mind for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts He searcheth our Hearts knoweth our inward Disposition whether firm strong or productive of Obedience Now to him you are to approve your selves and he will not be mocked with lying pretences and excuses Gal. 6. 7. Be not deceived God is not mocked The all-seeing God cannot be blinded he knoweth our thoughts afar off and seeth all things in their Causes much more can he judge of Effects Therefore whatsoever Illuminations we pretend unto if we do not live in the Obedience of the Commands of Self-denial Humility Justice Patience Faith and Love he can soon find us out If our Actions do not correspond to our Profession it is a practical Lye which the Lord can easily find out 2 Doct. Whosoever would lift up his hands to God's Commandments and seriously address himself to a course of Obedience must use much Study and Meditation On the one side Non-advertency to Heavenly Doctrine is the bane of many Mat. 13. 19. When any one heareth the word of the kingdom and understandeth it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non advertit animum then cometh the wicked one and catcheth away that which was sown in his heart And so Iames 1. 23 24. If any be a hearer of the word and not a doer he is like a man beholding his natural face in a glass for he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was God's great complaint of his People is that they will not consider Isa. 1. 3. The ox knoweth his owner and the ass his masters crib but Israel doth not know my people doth not consider So Ier. 8. 6. I hearkned and heard but they spake not aright no man repented him of his wickedness saying What have I done The Heathens have commended such Recollection On the other side the Scripture recommendeth Meditation as one great help to Obedience Lydia's Conversion is described by Attendency Acts 16. 14. The Lord opened her heart that she attended unto the things which were spoken by Paul because that is the first step to it minding chusing prosecuting So the Man that will benefit by the Word of God is he Iames 1. 25. that looketh into the perfect law of liberty and continueth therein that is abideth in the view of these Truths for a glance never converted nor warmed the heart of any Man This man being not a forgetful hearer but a doer of the word this man shall be blessed in his end Now more particularly Why Meditation is