have There is a difference between a dead sea and a calm sea A stupid Conscience they may have not a quiet conscience The virtue of that Opium will soon be spent Conscience will again be awakened Use. Oh then let us put in for a share in this Blessedness There are two encouragements in the Service of Christ our Vails and our Wages our Wages should be enough the Eternal enjoyment of himself But oh we cry out of the tediousness of the way We have our Vails also that are not contemptible If a man should offer a Lordship or Farm to another and he should say The way is dirty and dangerous the Weather very troublesome I will not look after it Would you not accuse this man of folly that loves his ease and pleasure But now if this man were assured of a pleasant path and good way if he would but take a little pains to go over and see it this were gross folly indeed to refuse it Our Lord hath made over a blessed Inheritance to us upon Gospel-terms but we are full of prejudices in that to keep close to the rule may bring trouble and deprive us of many advantages of gain and we think we shall never see good day more But we are assured there is a great blessing goeth along with Gods yoke and we having a promise of the enjoyment of Gods presence where there are pleasures for evermore this should make us rowse up our selves in the Work of the Lord. SERMON II. PSAL. CXIX 2. Blessed are they that keep his testimonies that seek him with the whole heart IN this Psalm the Man of God begins with a description of the way to true blessedness In the former verse a blessed man is described by the course of his actions Blessed are the undefiled in the way In this by the frame of his heart Blessed are they that keep his testimonies that seek him with the whole heart The internal principle of good actions is the verity and purity of the heart Here you may take notice of two marks of a blessed man 1. They keep his testimonies 2. They seek him with the whole heart Doct. 1. They that keep close to Gods testimonies are blessed By way of Explication two things take notice of 1. The notion that is given to Precepts and Counsels in the word they are called his testimonies 2. The respect of the blessed man to these testimonies to keep them First The notion by which the word of God is exprest is Testimonies whereby is intended the whole declaration of Gods will in Doctrines Commands Examples Threatnings Promises The whole word is the testimony which God hath deposed for the satisfaction of the world about the way of their salvation Now because the word of God brancheth it self into two parts the Law and the Gospel this notion may be applied to both First To the Law in regard whereof the Ark is called the Ark of the Testimony Exod. 25. 16. because the two Tables were laid up in it The Gospel is also called the testimony the testimony of God concerning his Son Isa. 8. 20. To the law and to the testimony where Testimony seems to be distinguished from the Law The Gospel is so called because there God hath testified how a man shall be pardoned reconciled to God and obtain a right to eternal life We need a testimony in this case because it is more unknown to us The Law was written upon the heart but the Gospel is a stranger Natural light will discern something of the Law and pry into matters which are of a moral strain and concernment but Evangelical truths are a mystery and depend by the meer testimony of God concerning his Son Now from this notion of Testimonies we have this advantage 1. That the word is a full declaration of the Lords mind God would not leave us in the dark in the matters which concern the service of God and mans salvation He hath given us his Testimony he hath told us his mind what he approves and what he disallows and upon what terms he will accept of sinners in Christ. It is a blessed thing that we are not left to the uncertainty of our own thoughts Mic. 6. 8. He hath shewed thee O man what is good The way of pleasing and enjoying God is clearly revealed in his word There we may know what we must do what we may expect and upon what terms We have his testimony 2. Another advantage we have by this notion is The certainty of the word it is Gods Testimony The Apostle saith 1 Joh. 5. 9. If we take the testimony of men the testimony of God is greater It is but reason we should allow God that value and esteem that we give to the testimony of men who are fallible and deceitful Among men in the mouth of two or three witnesses every thing is established Deut. 19. 15. Now there are three that bear witness in heaven and three that bear witness on earth 1 Joh. 5. 7 8. We are apt to doubt of the Gospel and have suspicious thoughts of such an excellent doctrine but now there are three witnesses from heaven the Father Word and Spirit the Father by a voice Mat. 3. 7. And lo a voice from Heaven saying This is my beloved Son c. And the Son also by a voice when he appeared to Paul from Heaven Saul Saul why persecutest thou me And the Holy Ghost gave his testimony descending upon him in the form of a Dove and upon the Apostles in cloven tongues of fire And there are three that bear record on earth for he saith v. 10. He that believeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath the testimony in himself what is that The Spirit Water and Blood in the heart of a believer these give testimony to the Gospel The Spirit bears witness to the Gospel when it illuminateth the heart enabling us to discern the Doctrine to be of God to discern those signatures and characters of Majesty Goodness Power Truth which God hath left upon the Gospel and Water and Blood testifie when we feel those constant and sensible effects of Gods power coming with the Gospel 1 Thes. 1. 5. both by pacifying the Conscience and bringing joy and satisfaction and by sanctifying and freeing a man from the bondage of sin Water signifies Sanctification Ioh. 17. 17. Sanctifie them by thy truth The Sanctifying power of God that goes along with the Gospel is a clear confirmation of the Divine testimony in it Ioh. 8. 32. The truth shall make you free By our disintanglement from lust we come to be setled in the truth Gods testimony is the ultimate resolution of our faith Why do we believe because it is Gods testimony How do we know it is Gods testimony it evidenceth it self by its own light to the consciences of men yet God for the greater satisfaction to the world hath given us witnesses three from heaven and three on earth Every manifestation of God
for which the new creature was made and they are ever tending towards that happy state wherein they shall grieve God no more 3. Hope was made for things to come especially for our full and final happiness God fits us with graces as well as happiness not only grants us a glorious estate but gives us grace to expect it Hope would be of no use if it did not lift up the head and look out for a better Estate than the world yieldeth Hope fastens upon Gods title in the Covenant I am thy God Now God could not with honour take this title and give us no better than present things Heb. 11. 16. Wherefore God is not ashamed to be called their God for he hath prepared for them a city Mark the Apostles reason Many expound these words so as if the meaning were but this That they did only express Gods condescension that he would take his title not from the Potentates of the world but from a few wandring Patriarchs that God was not ashamed to be called their God Alas the words have a quite other sense rather it expresseth an answerable bounty Unless the Lord would give them something answerable to their hopes more than was visible in the lives of the Patriarchs God would be ashamed to be called their God Do but look upon the slenderness of their condition if that he gave them in the world were all their reward what is this to own that magnificent title I am the God of Abraham c. No now he hath something better than all the honours and riches of the world now he may fitly be called their God Christ builds the doctrine of the resurrection upon the same argument God is the God of Abraham c. therefore they shall have a blessed estate in soul and body Matth. 22. 32. To be a God to any is to be a Benefactor and that according to the extent and largeness of an infinite and an eternal Power USE 1. Are you strangers and pilgrims David and such as he was that were of his stamp counted themselves strangers upon earth If you be so 1. You will always be drawing home and would not desire to stay long from Christ. A traveller would pass over his journey as soon as he can and be hastning homeward Phil. 1. 23. I desire to be dissolved and to be with Christ. Is there any looking longing waiting for your blessed estate It is no hard matter to get a Christian out of the world his better part is gone already his heart is there Do your hearts draw homeward Are your desires stronger and stronger every day after eternal life Natural motion grows swifter and swifter still as it draws nearer and nearer its center So certainly a Christian if he had the motions of the new nature he would be drawing homeward more every day 2. What provision do you make for another world if you are strangers Many bestow all their labour and travel about earthly things and neglect their precious and immortal souls They are at home all their care is that they may live well here O Christians what provision do you make for heaven A traveller doth not buy such things as he cannot carry with him as Trees Houses Houshold-stuff but Jewels Pearls and such as are portable Our Wealth doth not follow us into the other world but our Works do We are travelling to a Countrey whose Commodities will not be bought with gold and silver and therefore are we storing our selves for heaven for such things as are currant there Men that make a voyage to the Indies will carry such Wares as are acceptable there else they do nothing Do you make it your business every day to get clearer evidences for heaven to treasure up a good foundation 1 Pet. 6. 8. and do you labour every day to grow more meet for heaven Col. 1. 12. That 's the great work of a Christian to get evidences and a meetness for heaven These are the months of our purification we are now to cleanse our selves for the embraces of the great God When we grow more mortified strict holy heavenly then we ripen apace and hasten homeward Psal. 84. 7. They shall go on from strength to strength c. every degree of grace it is a step nearer and therefore do you grow more meet for this blessed estate 3. In the fulness of your worldly enjoyments do you mind your Country He that was going pilgrim to Ierusalem cryed out O! this is not the holy City So whatever enjoyments you have do your hearts call you off and say Soul this is not thy rest this is not that thou shouldst take comfort in thou art bound for heaven Do you miss your Countrey and your Parents The men of the world would have their portion here here 's their rest but when you have most of the world at will are you strangers 1 Cor. 7. 31. Using this world as not abusing it that is so making use of Gods bounty as expecting a greater happiness How do we use the world as not abusing it When we use it as a type as a motive and as a help to heaven As a kind of Type The enjoyment of temporal things should stir us up to a more serious consideration of heavenly as the Prodigals husks put him in mind of bread in his fathers house The company of your Relations puts you in mind of the company of God and Christ. The Cities of the Amorites their Walled Towns put the Patriarchs in mind of a City which had foundations Heb. 11. 26. If an earthly City be so glorious what 's the heavenly City These are the comforts of a strange place You abuse them when you forget home and therefore take heed If the creature be sweet heaven is better And when you use them as a Motive to serve God more cheerfully the more you find him a good Master 1 Tim. 6. 17. Trust in the living God who giveth us richly all things to enjoy To make you more earnest in good works 2 Sam. 17. saith David there I dwell in a house of cedar and the ark of God within curtains When you have such kind of reasonings stirr'd up within you What do I for God that hath enlarged my house here And when you use them as a Help your Worldly enjoyments as Instruments of piety and charity Here 's a man's tryal what he doth in a full condition whether his heart be for home still yea or no when he hath the world at will if then he be treasuring up a good foundation and encouraging himself to serve God faithfully 4. What is your solace in your affliction and the inconveniences that you meet with in your pilgrimages Doth this comfort you Home will pay for all Heb. 10. 34. Ye took joyfully the spoiling of your goods knowing in your selves that ye have in heaven a better and enduring substance Do you reckon upon a more enduring substance Though the World frown upon you as
it so it is hear it and know thou it for thy good 1 A sound belief for it is reality that will work upon us Affection is always according to the strength of the persuasion 2 There must be application All kind of operation is by the touch The nearer the touch the greater the vertue so the more close they are upon the heart and touch and concern us the more they work upon us 3 There must be consideration we must seriously revolve these things in our mind and debate with our selves as for instance what a strict and precise account we are to give at the day of Judgment the inexpressible pains of hell and ineffable joys of Heaven generally we do not believe these things If we were persuaded there were a Heaven and Hell if we did think of them with application and say soul thou must one day go either to Heaven or Hell thou must one day appear before God and be put under a sentence of everlasting death or receive a sentence of everlasting life If we did consider them with serious and with inculcative thoughts is it indeed so then let me consider what I must do This reasoning and debating and whetting these truths upon the heart would work upon us and we should sooner see the fruit As Elisha stretched himself often upon the Shunamite's Son and kept stretching himself till the child began to wax warm and sneezed and then he opened his eyes So we should spread truth upon the heart till affection begin to quicken it Use 1. Reproof and that of three sorts of Persons 1. Those that go musing of vanity all the day and never can find a thought for God for Christ for the Covenant or for the great truths of the Word They have thoughts and to spare for other things Do those love the word of God and never spend a thought about it Prov. 6. 21. If the Word were bound upon us as a Jewel and chain then when thou goest it would lead thee when thou sleepest it would keep thee and when thou awakest it would talk with thee The word would ever be running upon our minds if we had any hearty affections to it Christians think with your selves have you thoughts for other things and none for God Christ Heaven and everlasting glory would you count him to be a charitable man that should throw away his meat and drink into the kennel rather than give him it that needs and asks it So would you count him to be a godly man one that hath a sincere love to God that hath thoughts he knows not what to do with but casts them away upon every idle toy and base inconsiderable thing and not a thought for God to suffer his thoughts to run waste yea run riot in envious repinings or unclean glances or revengeful or proud imaginations that can have thoughts for such trifles and never a thought for God and forget him days without number Ier. 2. 32. Have these affections to the Word of God 2. It reproves those persons to whom good thoughts are looked upon as a burden and melancholy interruption and when they rush into their minds are thrown out again like unwelcome guests These seem to be described by those words Rom. 1. 28. They did not like to retain God in their knowledge When men like not to entertain thoughts of God if they fasten upon our hearts we soon grow weary of them Christians to a gratious heart one that loves God and his Word thoughts of God and holy things are very comfortable and sweet Psal. 104. 34. My meditation of him shall be sweet But when they are so unwelcom and seem so troublesom to your souls have you a love to them To be weary of the thoughts of God it is to degenerate into Devils for it is part of the Devils torment to think of God They believe and tremble The more explicite thoughts they have of God the more is their horror increased If it be so with you judge whether you have this affection 3. Those that read and hear but do not meditate in order to affection and practice This duty must have its turn too if you will ever manifest affection and increase affection you must take some time to meditate and season your thoughts Iames 1. 24. For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was They lay aside thoughts of what they hear and read and so go into their old course again When you hear or read any thing of the Word of God the greatest part of the task is yet behind you are to meditate to exercise your thoughts therein When men hear and do not meditate it is like the seed which fell upon the path way Matth. 13. The fouls of the air came and picked it up When you do not labour to cover it to get it into your heart by deep and ponderous thoughts the Devil comes and takes it away again when you work it not into your souls Bare hearing leaves but little impression unless we debate and revolve it in our minds God spake once and I heard it twice saith Iob. He had it not only at the first delivery but at the rebound he went it over again in his thoughts Use 2. Information It informs us why we are so backward to meditate it is for want of love Oh how love I thy Law and then 't is my meditation all the day You think 't is want of time and want of parts and abilities I tell you 't is want of Love It is but a vain boasting and the greatest hypocrisie to say we love the Law of God and never exercise our minds therein For where there is love it will command our thoughts and if once you have found a heart you will find time abilities and thoughts to bestow upon holy things Love sets all the wheels of the Soul a work and therefore the great reason why meditation is so difficult is we have not such strength and such ardor of affections to the things of God The difficulty doth not lye in the duty it self but in the auckardness of our hearts to the duty you can muse upon other things why not muse upon that which is holy Use 3. To press you to shew love to the word of God this way by often meditating upon it Meditate upon the Doctrines Promises threatnings Man's misery Deliverance by Christ Necessity of Regeneration then of a Holy life the Day of Judgment Fill the mind with such kind of thoughts and continually dwell upon them A good man should do so and will do so He should do so Iosh. 1. 8. and he will do so Psal. 1. 2. O do not begrudge a little time spent this way for hereby we both evidence our love to the Word and increase it But to quicken you hereunto 1. The more the heart is replenisht with holy meditation the less will it be pestered with worldly and carnal thoughts The
also bearing witness and their thoughts the mean while accusing or else excusing one another As long as we have these hearts that we have we cannot wholly except against the Justice and Equity of these Laws and Rules of Commerce between God and his Creatures It is true all truths are not alike evident but they that seriously mind the one will be led on to the other at least will find none contrary to such Conclusions as may be drawn from principles naturally known and will be encouraged to go on till God reveal more to them This is so evident that the wiser any among the heathen are the nearer they come to this Rule and have framed something like it for the regulation of men though with great mixtures of their own folly The perfect discovery of Mans duty God reserved to himself and his own Writings else where there is but fict a rectitudo and pict a Iustitia poor Counterfeits in the Laws of Civil Nations and Institutions of Philosophy Sapientia eorum abscondit vitia non abscindit there was only a little hiding and disguising of sin that it might not appear too odious In short the less knowledg any Nation or Society of men have of this Law the more brutish and barbarous they have been and so accounted to be by all that have known what civility and humane converse mean And on the contrary the more polite and civil the nearer they came to it Whom would you judge to be more civil the Romans or the Scythians the wife and good man or the Sot and Fool Even among us the more punctually any keepeth to this Law the more he differeth from others as much as an Angel from a Man or a Man from a Beast The righteous is more excellent than his Neighbour Prov. 12. 26. It is as clear as the Sun whether men will or nill they must acknowledge it and do when they are serious for they approve them while they hate them wish their latter end like theirs intrust them more than others presume more from them than others Out of all I conclude That the very frame and constitution of the reasonable and immortal Soul and Body of Man doth dictate the Equity and Justice of this Law and it doth result from the Image of God wherein man was created Thirdly That Law is just and righteous the violation of which men judge to be justly punished I use this Argument because under punishment men are serious for it rubbeth up and reviveth the sense of a Divine Power Now for the violation of this Law God hath judged Persons Families Nations and Kingdoms and Conscience is sensible of the Justice of Gods Judgments exercised upon them God is clear when he judgeth Psal. 51. 4. his eminent Judgments carry light and conviction with them and wherefore have his Judgments been executed Rom. 1. 18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness Heb. 2. 2. Every transgression and disobedience received a just recompence of reward There is a fear after some notorious breach even in those that are not acquainted with God a shyness of his Presence ever since Adam run to the Bushes so it is All which doth seal the righteousness and truth of this Law and how justly God may reckon with us about it Fourthly There is an intrinsecal righteousness in all the Duties commanded in Gods Law Besides the will of the Law-giver there is a Justice in the things themselves By what measure will we take Justice We usually understand it to be to give every one his due So doth the Law it commandeth us to give God his due and man his due Love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulfilling of the Law The Law is comprized in one word Love to love God himself and his Neighbour is there not Justice in all this The natural relation we have to God calleth for love to him for he made us and is the strength of our lives and the length of our days Deut. 30. 20. That thou mayst love the Lord thy God and that thou mayst obey his voice and that thou mayst cleave to him for he is thy life and the length of thy days Self-love and self-preservation if that be not a natural principle nothing is Our Neighbour we are bound to love because of Consanguinity they are our own flesh and blood and God hath bidden us to do to them as we would to our selves Matth. 7. 12. Therefore all things whatsoever ye would that men should do unto you do ye even so to them for this is the Law and the Prophets There is an universal Consanguinity between all Mankind which hath its root in the communion of one and the same Nature and in the dependance and derivation from one common Stock The eminence of the Divine Nature is the foundation of the honour which we tender to it and the equality of our nature is the foundation of the Justice which we use to one another So that here are natural immutable Obligations and grounds of right Go to particulars How equal is it that we should acknowledge but one God They are drunk that see double strangely depraved that see more That we should not worship him before an Idol which is very apt to taint our minds with a gross opinion of God as if he were some limited finite Being It is a great lessening of reverence to see what we worship Not to take Gods Name in vain by a false Oath that breedeth Atheism and contempt That there should be a day to remember the Creator of all things every days work is no days work but there must be a limited time For reverence to Parents all Nations call for it For Murder Adultery Stealing false Accusations Mans interest will teach him the necessity of those Laws that forbid these things Contentation is a Guard to all the rest it is fit the God of the Spirits of all Flesh should give a Law to the Spirit Thou shalt not covet Yet this is the Law of God to which Scripture is subservient and all the admonitions reproofs exhortations dehortations examples directions histories of the obedience and vertue of some with their rewards of the disobedience apostasie rebellion of others with their punishments all is to inforce this Law The Doctrine of Christ and redemption and reconciliation by him I bring not under this first Head because that is a favour and priviledge and the Justice and Equity of Gospel Precepts will soon appear when once we have consented to the Law that it is good But of that in the next Head Thirdly For the truth and faithfulness of Gods Testimonies This may be considered either in revealing or performing making or making good his promises First For truth and faithfulness in making such offers and promises of pardon and eternal life in case of obedience and threatning a curse and everlasting punishment in case of
the Lord God even thou onely When they have a good Cause and a good Conscience this they may do and this they ought to do and they will have Comfort in it The last thing which I shall observe is Doctrine V. That Prayer for Deliverance should be accompanied with serious purposes of Obedience Then saith David I will keep thy Testimonies 1. Because this is the best expression of Gratitude and Thankfulness I take it for granted that every Mercy from God deserveth a thankful return on the Creatures part as we expect a return of our Prayers so God expecteth a return of his Mercies and therefore we should be as careful to give him what he requireth as we are careful to seek of him that which we need for even in our Commerce with God there is ratio dati accepti I presume again that there is no such expression of Thankfulness as Obedience Verbal thanks are but a cold return Thanks-doing â—…s â—…he best Thaâ—…ksgiving Psalm 50. 2â—… He that offereâ—… praise gloriâ—…eth we and 〈◊〉 him that oâ—…ereth his conversation aright will I shew the Salvation of God Yea once more that we should think of this afore-hand while we are asking the Mercy in our distress we should engage our selves to glorifie God both in word and deed Again the time that we have our Mercies for in Affliction we consider and are more serious and afterwards we should keep the Conscience of our Obligation 2. It it a sign the Rod hath done its work and then it will be gone when it hath convinced you of former failings and put you upon serious purposes Iob 34. 31 32. Surely it is meet to be said unto God I have borne chastisement I will offend no more That which I see not teach thou me if I have done iniquity I will do no more Otherwise what we ask of temporal Mercy is either denied us or we get it in Wrath. 3. You have a true notion of Deliverance you look upon it as an ingaging Mercy therefore if God alter your Condition you are bound to serve him The end of oâ—… great Deliverance is Service Luk. 1. 74 75. That he would grant unto us that we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the dayes of our life All deliverances out of Streights are Branches and Appendices of the great Redemption of our Souls unto eternal Life and have the same End and Use. Psalm 105. 45. That they might observe his Statutes and keep his Laws That is the end of all deliverance out of trouble to engage the hearts of his People to Obedience heart to serve him opportunity to serve him 4. A Gracious heart desireth nothing to himself alone and cannot be content to have the use of any benefit to himself onely but eyes God in all his enjoyments and all his requests therefore his great aim is that he may be in the better Condition to keep Gods Commandments for they live unto God Romans 14. 7 8. For none of us liveth unto himself and no man dieth unto himself For whether we live we live unto the Lord and whether we die we die unto the Lord. Whether we live therefore or dye we are the Lords In every state they would be unto God what they are when they seek to be delivered it is that they may be in the better condition and capacity to serve God and have more opportunities to glorifie his Name Use. To perswade us to seek deliverance with these aims 1. This is the Temper of the People of God that which urgeth to Prayer is his Glory that which is their scope is his service It is seen partly by the secret workings and purposes of their Souls what they do with their Mercies when they have them what they please themselves with in the supposition of obtaining them What is it with the satisfying of their Revenge providing for their Families living in Pomp and Ease or that they may serve God Psalm 75. 2. When I shall receive the Congregation I will judge uprightly if ever God give an opportunity again And partly by the preparations they are afraid of a treacherous Heart therefore fitting themselves to enjoy the Mercy before they have it as the Apostle learned to abound Phil. 4. 11 12. Partly by the Arguments they urge in Prayer Psalm 88. 10 11 12. Wilt thou shew wonders to the dead shall the dead arise and praise thee shall thy loving kindness be declared in the grave or thy Faithfulness in destruction Shall thy wonders be known in the dark and thy righteousness in the land of forgetfulness So Psalm 106. 47. Save us O Lord our God and gather us from among the heathen to give thanks unto thy holy Name and to Triumph in thy Praise A true Believer would have Comfort not for his own Satisfaction but to glorifie God 2. Then we are sure to speed when our End is right Iam. 4. 3. Ye ask and receive not because ye ask amiss that ye may consume it upon your lusts We may speak it with confidence our prayers miscarry for want of a right End 3. The Equity of this God hears us that we should hear him SERMON CLXV PSALM CXIX VER 147. I prevented the dawning of the Morning and cryed I hoped in thy Word DAvid still goeth on to give us an account of his Fervour in Prayer I cried That which we have new in this Verse is First His Vigilancy and Diligence I prevented the dawning of the morning and cryed Secondly The Reason and Incouragement of this Instant and Assiduous Praying I hoped in thy Word First His Vigilancy and Diligence I prevented c. He rose betimes to meditate and pray the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heschius defineth that time to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a time of no business when others were sleeping David was praying the word prevented is emphatical David lived as it were in a strife with Time being careful it should not over-run him he pressed to get before it by doing some good in it and to get before hand with the day Doctrine Those that make a business of Prayer will use great Vigilancy and diligence therein I say That make a business of Prayer others that use it as a Complement and customary Formality will not be thus affected or do it as a thing by the bye or a work that might well be spared do not look upon it as a necessary duty but if a mans heart be in it he will be early at work and follow it close morning and night his business is to maintain Communion with God his desires will not let him sleep and he gets up early to be calling upon God Psal. 88. 13. But unto thee have I cryed O Lord and in the morning shall my Prayer prevent thee Thus will good men even break their sleep to give themselves to Prayer and calling upon the Name of God
break from us that is unseemly Secondly We come to the Reason For all thy Commandments are Righteousness The Doctrine is Doctrine There is Righteousness nothing but Righteousness all Righteousness to be found in the Word of God 1. There is a perfect Uprightness in all Gods Promises They are sure Principles of Trust and Dependance upon God Psal. 18. 30. The word of the Lord is tried he is a buckler to all those that trust in him He is most Just and Faithful and his Promises without all deceit or possibility of failing and will certainly protect all those that rely and depend upon him 2. As to his Precepts nothing is approved in them or recommended to us but what is Holy Just and Good There is no Vertue which it Commendeth not no Duty which it Commandeth not no Vice which is not Condemned therein nor Sin which is not Forbidden I shall prove the Doctrine by three things I. By the sufficient Provision that is made for mans Duty in a Moral Consideration there are but three Beings God Neighbours and Self Pauls three Adverbs are suited to these Tit. 2. 12. Soberly Righteously Godly 1. For Self-Government or living Soberly in the present World nothing conduceth to that more than Gods Precepts the whole drift of his Word is to check Self-pleasing and Sense-pleasing and to condemn all excess of Meat Drink or Apparel left our Hearts be besotted and overcharged and by indulging Sensuality diverted from spiritual and heavenly things 2. For Carriage to our Neighbour What Religion provideth so amply as the Word of God doth against all fraud and Violence requireth us in all things to do as as we would be done by yea it not only inforceth Justice but Charity and to love our Neighbour as our selves and to account his welfare our own and rejoyce in his good and mourn for his evil as for our own 3. For the third Godliness God is no where represented and discovered so much as in his Word nor a way of Commerce between him and us any where else so clearly Established nor what kind of Worship we should give unto him both for Matter and Manner In short the Scripture is written to teach us how to love him and entertain Communion with him and to serve him in Holiness and Righteousness all our dayes and maketh our daily Converse with God in Holiness our great work and business II. It appeareth by the Connaturallity and Suitableness which they have to the best and holiest Psal. 119. 140. Thy word is very pure therefore thy servant loveth it 'T is written in our hearts as well as in Gods Book and there is some thing in the one akin to the other Heb. 8. 10. I will write my law in their hearts and minds On the contrary so far a man is depraved so far he hateth it Rom. 8. 7. yea the more he feareth it Ioh 3. 20 21. He that dothevil hateth the light neither cometh to the light lest his deeds should be reproved III. The Event sheweth it for the more the Word of God is preached the more is Righteousness spread in the World and men grow wiser and better Banish the Word of God or discourage the Preachers of it and there followeth nothing but Confusion of Manners and Corruption in Religion The Word then is the only means of Reforming the World and curing the Ungodliness and Unrighteousness of Men Where either the Word hath not been received as among the Pagans or where it hath been restrained as in Popery Scriptures locked up in an unknown Tongue or where neglected or sleepily urged as in Churches that have left their first Love there is a greater overflow of Wickedness Their Ignorance hath caused a great part of them to degenerate into a more sensual sottish sort of People Quest. But are not People very bad that have the Scriptures do not we our selves complain of a flood of Wickedness Answ. 1. Christianity must not be judged by the rabble of Nominal Litteral Christians no more than we will judge of the cleanness of a Street by the soulness of a Sink or Kennel or of the sound Grapes in the Bunch by the rotten ones or of the Fidelity of Subjects by the Rebellion of Traytors or the honesty and justice of a Nation by a crew of Thieves and Robbers nor of the Civility of a Nation by the Rusticity of Plowmen or Carters Those who are serious in their Religion are the best men and of the choicest and most excellent Spirits in the World the scandals and wickedness of others do not Impeach their Rule 2. The strictly Religious must not be judged by the Revellings of the Carnal who are their Enemies Ignorant and ungodly men will blast them 1 Pet. 4. 4 5. Wherein they think it strange that you run not with them to the same excess of riot speaking evil of you who shall give account to him that is ready to Iudge the quick and the dead 3. Neither is the State of Religion to be judged by the Complaints of Friends hating the least evil ashamed of mens unthankfulness Light maketh it odious as bad as we are 'T is worse where the Word is not Preached in a lively manner Use. I. Let us approve of those things which God hath bound us to believe and practice they being all suitable to the Nature of God and Man The first ground of Obedience is Consent and Approbation I consent to the law that it is good Rom. 7. 16. So to the Gospel 'T is a faithful saying worthy of all acceptation 1 Tim. 1. 15. II. Let us answer this Word let the of the Spirit fruit be in us all Righteousness Goodness and Truth The Stamp is answerable to the Seal this is the genuine result of the Doctrine we Profess SERM. CLXXXVI PSALM CXIX VER 173. Let thine hand help me for I have chosen thy Precepts THE two first Verses shew the drift of this Portion He begs two benefits Instruction and Deliverance His first Request for Instruction is enforced by a Promise of Praise Ver. 171. My lips shall utter praise when thou hast taught me thy Statutes In Ver. 172. Of Conferrence or holy Discourse whereby others may be edified My mouth shall speak of thy Word Now he comes to enforce the second Request for Deliverance by an Argument of his ready Obedience Let thy hand help me for I have chosen thy Precepts Observe here First The Petition Let thine hand help me Secondly The Argument or Reason to enforce it for I have chosen thy Precepts First For the Petition Let thy hand help me Hand is put for Power let thy Power Preserve me and Defend me and Help is sometimes put for Assistance and sometimes for Deliverance God may be said to help us when he doth assist us and support us in Troubles or when he doth deliver us from Troubles This latter acceptation suits with this place and it is equivalent with what he said before Ver. 170. Let my
superstitious Holiness may seem to make a fair shew but it is destructive to true Godliness and Scriptural Holiness which guides us to Communion with God When mens zeal boils over in a false pretended Holiness it quencheth the fire and destroys true Godliness and Religion Excess is monstrous as well as defect Therefore still we must consult with the Law and Rule that we may not come short or over Secondly As the Law must be consulted with that it may inform us so that it may awe us and hold us under a sense of our duty to God By the Law is the knowledg of sin Rom. 3. 19. Usually most Christians live by rote and do not study their Rule would a man worship God so coldly and customarily if he did consider the rule which requires such heedfulness of soul fervency of Spirit diligent attendance upon God in his Ordinances Would a man allow himself liberty of vain speeches idle talk and suffer his tongue to run riot if he did consult with the Rule and remembred that light words would weigh heavy in Gods Ballance These are condemned by the Law of liberty Iam. 2. 12. So speak and so do as those that shall be Iudged by the Law of liberty Would a man be so slight in heavenly things so disorderly and intemperate in the use of pleasure and pursuit of worldly profit if he did consider the Rule and what a Holy moderation God hath required of us upon all occasions This is the first thing namely the Rule which is the Law of God Secondly There 's a conformity to this Rule If you would be blessed there must be a sincere constant uniform Obedience The will of God must not only be known but practised many will conclude that Gods Law in the Theory is the only direction to true blessedness but now to take it for their Rule to keep close to it not one of a thousand doth that 1. Then sincere obedience is required Blessed is the undefiled in the way At first hearing of these words a man might reply Oh then none can be blessed if that be the qualification For who can say my heart is clean Prov. 20. 9. I answer This undefiledness is to be understood according to the tenor of the second Covenant which doth not exclude the mercy of God and the justification of penitent sinners Psal. 130. 3 4. If thou Lord shouldst mark iniquities who shall stand But there is mercy with thee There is no escaping condemnation and the curse if God should deal with us according to strict justice and require an absolute undefiledness Well then this qualification must be understood as I said in the sense of the second Covenant and what 's that sincerity of sanctification when a man doth carefully endeavour to keep his garments unspotted from the world and to approve himself to God when this is his constant exercise to avoid all offence both towards God and man Acts 24. 16. and is cautious and watchful lest he should be defiled when he is humbled more for his pollutions when he is always purging his heart and doth endeavour and that with success to walk in the way of God here 's the undefiledness in a Gospel sense Psal. 84. 11. The Lord will be a sun and a shield c. to whom to those that walk uprightly This is possible enough here 's no ground of despair This is that will lead us to blessedness when we are troubled for our failings and there is a diligent exercise in the purification of our hearts 2. A constant obedience Wicked men have their good moods and devout pangs in the way to Heaven but they are not lasting They will go with God a step or two but it is said He that walketh in the law of the Lord. A wicked man prays himself weary of prayer and professeth himself weary of holiness A man is judged by the tenour of his life not by one action but as he holdeth on his way to Heaven Iob 27. 10. Many run well for a while but are soon out of breath Enoch walked with God three hundred sixty five years 3. An uniform and an intire obedience Exod. 20. 1. God spake all these words He commandeth one thing as well as another and conscience takes hold of all To single out what pleaseth us is to make our selves Gods A servant doth not chuse his work but the Master A child of God is uniform in one place as well as another at home and abroad in all the passages of his life in prosperity and adversity whether he abound or whether he be abased Phil. 4. He is not like Ephraim as a Cake not turned but there 's an uniformity Doth he make conscience of piety and worship and will he not make conscience of honesty and just dealing with men Will he make conscience of his actions and will he not of his words He doth not give up himself to idle speech and vain discourse An hypocrite is best when he is taken in pieces but a sincere man is best when he is taken all together A Christian is always like himself It is notable in the story of the Creation that God views every days work and God saw that it was good he viewed it all together and God saw all things that he had made and behold it was very good When he did consider the whole correspondence of his Works how it answered one another then God was delighted in it So a Christian is most delighted in the review of his course and walking according to the Commandment Thirdly What respect hath this to true blessedness It is the way to it Blessed are the undefiled in the way who walk in the Law of the Lord. This will appear in two respects 1. It is the beginning of blessedness Likeness to God is the foundation of glory Conformity to him will be carried on from glory to glory 2 Cor. 3. 18. And as conformity unto so communion with God in the beauties of holiness is the beginning of happiness As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Psal. 17. 15. 2. Sincere and constant obedience is the evidence of our right to future blessedness A man hath somewhat to shew for it Matt. 5. 8. It is an inclusive evidence Blessed are the pure in heart for they shall see God and it is an exclusive evidence Heb. 12. 14. Without holiness no man shall see the Lord. Well then when this is our way and course we may expect happiness hereafter The Uses are 1. To shew you that carnal men live as if they sought misery rather than happiness Prov. 8. 36. He that sins against me wrongs his own soul. All that hate me love death If a man were travelling to York who would say his aim was to come to London Do these men pursue happiness that walk in such defilement It is the way of Gods Law that leads to true blessedness 2.
time that is 't is high time the business of your lives hath been too long neglected It is such another expression as 1 Pet. 4. 3. The time past is enough to have wrought the will of the Gentiles c. God hath been too long kept out of his right and we out of our happiness The night is coming upon us and will you not begin your days work 6. This is the reason of affliction we are so backward in this work that we need be whipt unto it Hos. 5. 15. I will go and return to my place saith God till they acknowledg their offence and seek my face God knows that want is a spur to a lazy creature and therefore doth God break in upon men and scourge them as with scorpions that they may bethink themselves and look after God Use 2. For Direction If you would seek God 1. Seek him early Prov. 8. 32. Blessed are they that seek me early We cannot soon enough go about this work Seek him when God is nigh when the Spirit is nigh Isa. 55. 6. Call upon the Lord while he is near There are certain seasons which you cannot easily get again such times when God doth deal more pressingly with you when the word bears in upon the heart and when God is near unto us David like a quick Echo returns upon God Ps. 27. 8. Seek ye my face my heart said unto thee Thy face Lord will I seek It would be a great loss not to obey present impulses and invitations and not make use of the advantages which God puts into our hands 2. Seek him daily Psal. 105. 4. Seek the Lord and his strength seek his face evermore That is from day to day you must be seeking the face of God in the strength of God Every hour we need his direction protection strength and we are in danger to lose him if we do not continue the search 3. Seek him unweariedly and do not give over your seeking until you find God Wrestle through discouragements though former endeavours have been in vain yet still we should continue seeking after God We have that command to inforce us to it Luk. 5. 5. We have toiled all night howbeit at thy command c. Though we do not presently find yet we must not cast off all endeavours In spiritual things many times a man hears and goes away with nothing but when he comes to meditate upon it and work it upon the heart then he finds the face of God and the strength of God Therefore you must not give over your seeking 4. Seek him in Christ. God will only be found in a Mediator Heb. 7. 25. Those are accepted that come to God by him Guilty creatures cannot enjoy God immediately And in Christ God is more familiar with us Hos. 3. 5. They shall seek the Lord their God and David their King None can seek him rightly but those that seek him in Christ. It is uncomfortable to think of God out of Christ. As the Historian saith of Themistocles when he sought the favour of the King he snatched up the Kings Son and so came and mediated for his grace and favour Let us take the Son of God in the arms of our faith and present him to God the Father and seek his face his strength 5. God can only be sought by the help of his own spirit As our access to God we have it by Christ so we have it by the Spirit Ephes. 2. 18. For through him we both have an access by one spirit unto the Father As Christ gives us the leave so the Spirit gives us the help Bernard speaks fitly to this purpose None can be aforehand with God we cannot seek him till we find him in some sense he will be sought that he may be found and he is found that he may be sought It is his preventing grace which makes us restless in the use of means and when we are brought home to God when we seek after God it is by his own grace The Spouse was listless and careless until she could take God by the scent of his own grace When he put his singer upon the handle of the Lock and dropt myrrh by the sweet and powerful influences of his grace she was carried on in seeking after God Thus much for the first part of the duty seek Now the manner With the whole heart Doct. Whoever would seek God aright they must seek him with their whole heart Here I shall enquire 1. What doth this imply 2. Why God will be sought with the whole heart 1. What doth this imply It implys sincerity and integrity for it is not to be taken in the legal sense with respect to absolute perfection but in opposition to deceit Ier. 3. 10. Iudah has not turned to me with her whole heart but feignedly saith the Lord. It is spoken of the time of Iosiah's Reformation many men whirled about with the times and were forced by Preternatural motions The Father of Spirits above all things requireth the Spirit and he that is the searcher and judg of the heart requireth the heart should be consecrated to him Integrity opposeth partiality There are indeed two things in this expression the whole heart it notes extention of parts and intention of degrees 1. The extention of parts with the Understanding Will and Affections Some seek God with a piece of their hearts to explain it either in the work of Faith or Love In the work of Faith as Act. 8. 37. If thou believest with all thine heart There is a believing with a piece and a believing with all the heart There is an unactive knowledg a naked assent which may be real yet it is not a true faith the Devil may have this Luk. 4. 34. the Devil makes an Orthodox confession there Thou art Iesus the Son of the living God This is only a conviction upon the understanding without any bent upon the heart It is not enough to own Christ to be the true Messiah but we must embrace him put our whole trust in him There may be an assent join'd with some sense and conscience and some vanishing sweetness and taste by the reasonableness of Salvation by Christ Heb. 6. 4. but this is not believing with all the heart it is but a taste a lighter work upon the affections and therefore bringeth in little experience There may be some assent such as may engage to profession and partial reformation but the whole heart is not subdued to God Then do we believe with the whole heart when the heart is warmed with the things we know and assent to when there is a full and free consent to take Christ upon Gods terms to all the uses and purposes for which God hath appointed him 1 Chron. 28. 9. Know thou the God of thy father and serve him with a perfect heart and with a willing mind When there is an effective and an affective knowledg when we cannot only discourse of God and Christ
and are inclin'd to believe but when these truths soak into the heart to frame it to the obedience of his will When the Lord had spoken of practical obedience Was not this to know me saith the Lord Jer. 22. 16. And this is to believe So for Love Deut. 6. 5. Thou shalt love the Lord thy God with all thine heart and with all thy soul and with all thy might Every faculty must express Love to God Many will be content to give God a part God hath their Consciences but the world their affections Their heart is divided and the evidence of it is plainly this In their troubles and extremities they will seek after God but this is not their constant work and delight We are welcome to God when we are compelled to come into his presence God will not say as men you come in your necessity But we must then be sincere in our addresses and rest in him as our portion and all-sufficient good 2. For intention of Degrees To seek God with the whole heart it is to seek him with the highest elevation of our hearts The whole heart must be carried out to God and to other things for Gods sake As Harbingers when they go to take up room for a Prince they take up the whole house none else must have place there so God he will have the whole heart Again it may be considered as to the exaction of the Law and as a Rule of the Gospel 1. As an exaction of the Law and so Christ urged it to the young man that was of a Pharisaical institution to abate his pride and confidence Mat. 22. 37. Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind Certainly these words there have a legal importance and signification for in another Evangelist Luk. 10. 28. it is added do and live which is the tenor of the Law And Christs intent was to abate the Pharisees pride by propounding the rigor of the first Covenant The Law requireth compleat love without the least defect according to the terms of it a grane wanting would make the whole unacceptable As a hard Landlord when all the rent is not brought to the full he accepteth none It is good to consider it under this sense that we may seek God in Christ to quicken us that we may value our deliverance by him from this burden which neither we nor our fathers were able to bear a stragling thought a wandring glance the least out-running of the heart had render'd us accursed for ever 2. It may be considered as a Rule of the Gospel which requireth our utmost endeavors our bewailing infirmities and defects but accepts of sincerity There will be a double principle in us to the last but there should not be a double heart So that this expression of seeking the Lord with the whole heart is reconcilable enough with the weaknesses of the present state For instance 1 King 14. 8. My servant David who kept my Commandments and who followed me with all his heart and did that only which was right in mine eyes David had many failings and some that left an indelible brand upon him in the matter of Uriah yet because of his sincerity and habitual purpose God saith He hath kept all my Commandments So in Iosiah 2 King 23. 25. Like to him there was no King before him that turned to the Lord with all his heart with all his soul and with all his might Yet he also had his imperfections against the warning of the Lord he goes out with a wicked King and dies in Battel So Asa 2 Chron. 15. 17. The high places were not taken away it was a failing in that holy King yet 't is said the heart of Asa was perfect all his days Well then when the whole heart is engaged in this work when we do not only study to know God but make it our work to enjoy him to rest in him as our all-sufficient portion though there will be many defects yet then are we said to seek him with the whole heart Secondly The reasons why God will be sought with the whole heart are 1. He that gives but part to God doth indeed give nothing The Devil keeps an interest as long as one lust remains unmortified and one corner of the soul is kept for him As Pharaoh stood hucking he would fain have some pawn of their return either leave your children behind no no they must go and see the Sacrifices and be trained up in the way of the Lord then he would have their flocks and herds left behind he knew that would draw their hearts back again So Satan must have either this lust or that he knows by keeping part all will fall to his share in the end A bird that is tyed in a string seems to have more liberty than a bird in a Cage it flutters up and down though it be held fast so many seem to flutter up and down and do many things as Herod but his Herodias drew him back again into the Fowlers net Thus because of a sinners danger 2. Because of Gods right By Creation he made the whole therefore requires the whole the Father of spirits must have the whole spirit We were not mangled in our Creation God that made the whole must have the whole He preserves the whole Christ hath bought the whole 1 Cor. 6. 20. Glorifie God in your body and in your spirit which are Gods And God promiseth to glorifie the whole Christians it would be uncomfortable to us if God should only take a part to Heaven All that you have is to be glorified in the day of Christ all that you are and have must be given to him whole spirit soul and body Let us not deprive him of any part Use. Well do we serve God and seek after God with the whole heart The natural mother had rather part with the whole than to see the child divided 1 King 3. 26. God had rather part with the whole than take a piece Either he will have the whole of your love or leave the whole to Satan The Lord complains Hos. 10. 2. Their heart is divided Men have some affections for God many times but they have affections for their lusts too the world hath a great share and portion of their heart Q. But when in a Gospel-sense may we be said to seek God with the whole heart Take it in these short Propositions 1. When the setled purpose of our souls is to cleave to God to love and serve him with an intire obedience both in the inward and outward man when this is the full determination and consent of our hearts 2. When we do what we can by all good means to maintain this purpose for otherwise 't is but a fruit of conviction a free-will pang Act. 24. 16. Herein do I exercise my self to have always a conscience void of offence towards God and towards all
to another Court to the Chancery of the Gospel and take sanctuary at the Lords Grace offered in Jesus Christ He that believeth and is baptized shall be saved but he that believeth not shall be damned Mark 16. 16. Again when it is good the sentence of the Word 't is judgment Rom. 8. 33. It is God that justifieth who is he that condemneth What hath the officer to do when a man is absolved by the Judg in Court Conscience is Gods Deputy Satan is Gods Executioner the Witness is silenced the Executioner hath no more to do when the Judg absolveth as God doth all by the sentence of the Gospel that are willing to come under Christs shadow 2 As the Word judgeth and passeth sentence upon our states so also upon our actions thought word or deed for all these in this regard come under the notion of acts 1. Thoughts they are lyable to Gods Tribunal which can be arraigned before no other Bar yet the Word doth find them out It doth not only discover the evil of them Heb. 4. 12. The word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart but judgeth and sentenceth them Ier. 6. 19. I will bring evil upon this people even the fruit of their thoughts Men have only a process against others either for words or actions but God hath a process against them for their thoughts Though in mens Courts thoughts are free as not lyable to their cognizance yet they are subject to another Judicature 2. Words Idle words weigh heavy in Gods Ballance God that hath given a Law to the heart hath also given a Law to the lips Mat. 12. 36. Every-idle words that men shall speak they shall give account thereof in the day of judgment Words will come to be judged either we are to give an account of them here or hereafter either to condemn our selves for them and seek pardon or to be condemned hereafter before God A loose and ungoverned tongue will be one evidence brought against men as a sign of their unrenewed hearts in the day of Judgment 3. All our Actions they are sentenced in the Word God hath declared his mind concerning them Eccles. 12. 14. God will bring every work into judgment Things will not be hudled up in that day God will not accept of a general bill of account by lump but every action he will judg it according to the tenor of his Word This is an amplification of the first reason why the word or precepts of God are called judgments because they are judicial sentences of God the Law-giver given forth with an authority uncontroulable concerning our estate and actions The next Reason is because of the suitable Execution that is to follow in this world and in the next 1. In this world It is an easie matter to reconcile the Word and Providence together for Providence is but a comment upon the Word and you may even transcribe Gods dispensations from the threatnings and promises of the Law The story of the people of the Iews might have been transcribed from the threatnings of the Law so that the Comminations of the Law were but as a Calender and Prognostication what kind of weather it would be with that people So still the Apostle makes the observation Heb. 2. 2. Every transgression and disobedience received a just recompence of reward Mark it is notable to observe how God hath been punctual in executing the sentence of every command the breach of it hath had a just recompence and reward as I might instance in all the Law of God Moses and Aaron if they will not sanctifie God according to the first Commandment they shall be shut out of the land of Canaan And if the people will have their false worship how will God punctually accomplish it that he will ruin them and their posterity So Rom. 1. 18. you have this general a little more specified God hath not only taken notice of the first Table but of the second The wrath of God is revealed from heaven not only against all ungodliness but unrighteousness of men c. God from Heaven hath owned both Tables and executed the sentence of the Law against sinners Hos. 7. 12. I will chastise them as their congregation hath heard If a man would observe Providence he might find not only Iustice in Gods Dispensations but Truth I rather note this because Gods Children may smart in this life for breach of the Law Though sentence of absolution takes place as to their persons and state yet in this life they may smart sorely for the breach of the Law In time of trial God will make the world know he is impartial that none shall go free but the sentence of the Word shall be executed Prov. 11. 31. The righteous shall be recompenced in the earth much more the wicked and the sinner Recompenced that is with a recompence of punishment so Peter reads it out of the Septuagint 1 Pet. 4. 18. And if the righteous scarcely be saved c. It is a hard matter to keep a righteous man from falling under the vengeance of God God stands so much upon the credit of his Word that he deals out smart blows and stripes for their iniquity here in this world 2. In the next world there is no other sentence given but what is according to the Word Ioh. 12. 48. The word that I have spoken the same shall judg you in the last day God will pronounce sentence then according to what is said now either to believers or unbelievers Well then upon these grounds you see the Execution is not only Judgment but the very Law is Judgment A man that is to be examined and tried for life and death would fain know how it would speed with him and how matters shall be carried before-hand God will not deal with you by way of surprize he hath plainly told you according to what rule he will proceed saith he The word which I have spoken the same shall judg you at the last day Use. I would apply this first term Iudgments thus to press us to regard the sentence of the Word more If you cannot stand before the Word of God how will you stand before Christs Tribunal at the last day Many times there 's a conviction in the Ore though not refined to full conviction and that discovers it self thus by a fear to be tried and searched Ioh. 3. 20. They will not come to the light lest their deeds should be disproved They that are loth to know are loth to search you can have no comfort but what is according to the tenor of the Word and no happiness but what is according to the sentence of the Word What the Word doth say to you as sure as God is true it will be accomplished to a tittle God
must be used for God he made them bought them and if we belong to him we gave them up with other things to him We did not reserve our tongues when we resigned and surrendred our selves to the Lords use we did not make exception the same argument which holds good for the whole body why it should be possessed in sanctification and honour holds good for every part of it 1 Cor. 6. 12. Ye are bought with a price therefore glorifie God in your bodies and in your spirits which are Gods Thy whole is Gods thy spirit thy body and every part thy wit strength hand tongue is all Gods and therefore he expects to be glorified by thy tongue They were Rebels that said Psal. 12. 4. Our lips are our own who is Lord over us There is nothing we have that is ours but God's Our hearts are not our own to think what we will nor our tongues our own to speak what we will God expects service from the tongue otherwise we must be answerable for it when our Soveraign Lord calls us to an account Now it is strange God should have so clear a right to our speech and language and yet so little a share therein Give unto Cesar the things that are Cesars and unto God the things that are Gods Thy tongue and thy lips whose are they If thou couldst make thy tongue of thy self then thou mightst use it for thy self but since you had it from God you must use it for God But alas how little are men mindful of this Follow them all the day you get not one word of God from them they use their tongues as if they were their own not Gods 2. It is the glory of the tongue to serve God in this kind It is the most excellent member in the body when it is well used for the glory of God and edification of others therefore called our glory often in the Psalms Awake my glory that is my tongue and what is glory in the Old Testament is rendred tongue in the New Acts 2. Our tongue is our glory why because we have this advantage by it we may speak for God Therewith bless we God Jam. 3. 9. The benefit of speech it is our priviledg above Angels and Beasts Angels they have reason but no tongues and Beasts they have tongues but no reason to guide them and act them But now we have tongues and reason both that we may declare our Makers praise Surely this member and instrument was not given us to savour meats and drinks that is not the highest use of it but to express the senses and affections of the mind not to utter vain frothy frivolous things what an abuse is that but to comfort and instruct one another in the things of God It is our glory 3. Every creature hath a voice like it self and therefore so should the new creature have The Ox bellows the Ass brayeth Goats and Sheep may be known by their bleat and so is a man by the tenor of his discourse As the constitution of the mind is so are their words A wicked man hath a vain heart and therefore his discourse is idle and frivolous Prov. 10. 20. The tongue of the just is as choice silver but the heart of the wicked is little worth The antithesis shews it should have been said the tongue of the wicked is little worth but he would point at the cause of it the heart of the wicked There 's a quick intercourse between the tongue and the heart Now because the heart of the wicked is nothing worth all his thoughts and musings are vain he goes grinding chaff in his mind all the day his mind like a Mill is always at work not upon corn that it might be bread for his soul but upon chaff therefore because his heart is nothing worth his tongue is nothing worth The tongue of the just is as choice silver it brings in a great deal of treasure But take a wicked man all the workings of his heart his thoughts and discourses when summed up together the product and total sum at night is nothing but vanity The Lord seeth all their thoughts are but vain A vain heart will have vain speeches and so a cankered sinner will have cankered discourse as a putrid breath discovereth rotten lungs Every mans speech is as his humor is come to a covetous person he will be discoursing of Farms Oxen Bargains Wares and such like Come to an Epicurean Gallant to a Voluptuary and he will be telling you of Horses Games Dogs Meats Drinks merry company Go to the Ambitious they will be talking of Honours Offices and the like As they are of the flesh so their talk savours of fleshly things Every man hath a voice like himself he speaks according to the constitution of his mind Go to the discontented man he will be talking of his Adversaries telling of affronts wrongs and publick offences received But a godly man hath a voice too like himself he will be declaring the judgments of Gods mouth he will be speaking out of the word of God of things within his sphere and suitable to his kind Mat. 12. 35. A good man out of the good treasure of his heart bringeth ' forth good things Still the Tap runs according to the Liquor with which the Vessel is fill'd and a mans speech bewrays him of what kind he is and therefore since every creature hath a voice like himself so should the new creature have 4. I shall argue from the nature of Good which is communicative and loves to propagate it self Omne bonum sui diffusivum Luke 22. 32. Thou being converted strengthen thy brethren He had had experience of a changeable heart now go strengthen others Fire turneth all things about it into fire Leven pierceth through the whole lump So grace seeks to propagate and diffuse it self Therefore when the work of God is written upon a mans mind and laid up in his heart he will be declaring and speaking of it to others Naturalists observe that Mules and creatures which are of a Mungrel race do not procreate after their kind so the false Christians are not for propagating and enlarging Christs interest they are not so warm spiritual and heavenly in their discourses Andrew when acquainted with Christ calls Peter and both call Nathanael John 1. 41 45. We have found the Messiah Iohn calls his Disciples As a Hen when she hath found a Worm or a Barley-corn clucks for her Chickens that they may come and partake of it with her so a man acquainted with Christ who hath tasted that the Lord is gracious he cannot hold he will be calling upon his friends and relations to come and share with him of the same grace As they have more of God they will improve it for the comfort of others and are willing to take hold of all opportunities to this end 5. It discovereth plenty of knowledg and a good esteem of the word 1. Plenty of
command To meditate in the Law is a part of the description of a godly man Psal. 1. 2. His delight is in the law of the Lord and in that law doth he meditate day and night It is commended to us by the practice and example of the Saints in Scripture Isaac Gen. 24. 63. went out to meditate in the field in the even-tide to pray as in the margent the word in the original is indifferent to both senses it properly signifieth muttering or an imperfect or suppressed sound The Septuagint sometimes renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sing but others by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to exercise himself The word is used here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discourse with God and his own soul. The Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to mutter or such a speaking as is between thoughts and words He made his duty his refreshment and solace at night So David often in this Psalm Reason enforceth it God that is a Spirit deserveth the most pure and spiritual worship by the mind as well as that which is performed by the body Thoughts are the eldest and noblest off-spring of the soul and it is fit they should be consecrated to converse with God 2. It is a necessary duty not a thing of arbitrary concernment a moral help that may be observed and omitted at our pleasure but of absolute use without which all graces wither Faith is lean unless it be fed with meditation on the promises Psalm 119. 92. I had fainted in my affliction unless thy word had been my delight Hope is not lively unless we contemplate the thing hoped for and with Abraham walk through the Land of Promise Gen. 15. and think often and seriously on the glory of the riches of the inheritance of the Saints Eph. 1. 18. and get upon the Mount of Meditation upon the top of Pisgah to get a view of the Land So for Love the more we study the height and breadth and depth of Gods love in Christ Eph. 3. 18 19. the more is the heart melted and drawn out to God and more quickned to obedience Psal. 26. 3. Thy loving-kindness is before mine eyes And as it helpeth our Graces in their exercise so all other duties as hearing of the word To hear and not to meditate is unfruitful the heart is hard and the memory slippery the thoughts loose and vain and therefore unless we cover the good seed the fowls of the air will catch it away It is like a thing put into a bag with holes lost while it is received James 1. 23 24. Be ye doers of the word and not hearers only deceiving your own souls for if a man 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 away and straightways forgetteth what manner of person he was Bare hearing begets but transient thoughts and leaveth but a weak impression in the soul like a flash of Lightning as soon gone as come or the glance of a Sun-beam upon a wave A man never discerneth the scope the beauty the order of the Truths delivered till he cometh to meditate on them and to go over them again and again in his thoughts Psal. 62. 11. God hath spoken once twice have I heard this c. i. e. when we repeat it upon our thoughts inculcate it and meditate upon it this maketh a deeper impression and that which is spoken rebounds again and again it is twice heard David saith Psal. 119. 99. I have more understanding than all my Teachers for thy testimonies are my meditation The Preacher can but lay down general Theorems and deduce practical Inferences but that which fasteneth them upon the heart is our own thoughts and so we come to be wiser to see more clearly and practically as to our own case than he that preacheth we see a farther use than he was aware of So for prayer What we take in by the word we digest by Meditation and let out by prayer These three Duties help one another What is the reason men have such a barren dry and sapless spirit in their Prayers it is for want of exercising themselves in holy thoughts Psal. 45. 1. My heart inditeth a good matter and then my tongue is as the pen of a ready writer It alludeth to the Mincah the Meat-offering the Oyl and Flowr was to be kneaded together and fryed in a pan and so offered to the Lord. When we come with raw dough-baked offerings before we have concocted and prepared our thoughts by mature deliberation we are barren or tumultuary in our prayers to God Prayer is called by the name of Meditation because it is the product and issue of it as Psal. 5. 1. Give ear to my words oh Lord consider my meditation So Psal. 19. 14. Let the words of my mouth and the meditation of my heart be acceptable in thy sight Implying that prayer is but the vent and expression of what we have deliberated and meditated upon So David findeth his desires more earnest after grace the more he mused and meditated Psal. 143. 5 6. I remember the days of old I meditate on all thy works I muse on the works of thy hands I stretch forth my hands unto thee my soul thirsteth after thee as a thirsty land Well then it is the life and strength of other Ordinances without which how slight and perfunctory are we I might instance in Conference the stream of good discourse is fed by serious thoughts The Lords Supper a duty which is mainly dispatched by our thoughts there we come to put Reason to the highest use to be the Instrument of Faith and Love of Faith in believing-applications of Love in resolutions of Duty and Thankfulness In that one Ordinance there is an union of mysteries which we take abroad in holy and serious thoughts To have an unfruitful understanding then is a great damp and deadness to the heart Now we shall never inlarge our selves in pertinent and savoury thoughts unless we use to meditate for spiritual dispositions do not come upon us of a sudden and by rapt motions but by progressive and orderly degrees and preparations 3. It is a profitable duty as to Temporals Isaac went out to meditate and of a sudden he espieth the Camels coming upon which Rebecca was brought to him Gen. 24. 63 64. Was this a meer accident think you or a Providence worthy of remark and observation Isaac goes to meet with God and there he gets the first view of his bosome-friend and Spouse This was a mercy cast in to the bargain Godliness hath the promises of this life and that which is to come There is nothing lost by duty and acts of piety Seneca said the Iews were a foolish people because they lost the full seventh part of their lives Septimam
upon him Will you cast away your thoughts upon idle vanities rather than God shall have them Oh shame your thoughts must be working what shall they run waste and yet God have no turn 2. Or else men muse on that which is evil There are many sins ingross the thoughts 1. Uncleanness sets up a stage in the heart whereon a polluted Fancy personates and acts over the pleasures of that sin Our thoughts are often Panders to our lust 2 Pet. 2. 14. Having eyes full of adultery and that cannot cease from sin The unclean rolling of fancy on the beauty of women is forbid Mat. 5. 28. He that looketh on a woman to lust after her hath already committed adultery with her in his heart 2. Revenge the thoughts of it how sweet are they to a carnal heart Men dwell upon their discontents and injuries till like liquors that sowr in the Vessel when long kept they sharpen Revenge We are apt to concoct Anger into Malice Frowardness is in his heart he deviseth mischief continually he soweth discord Prov. 6. 14. 3. Envy stirreth up repining thoughts it is a sin that feedeth on the mind 1 Sam. 18. 9. And Saul envied David from that day forward David's ten thousands ever ran in Saul's mind Envy muses on the good of others to hate them 4. Pride in lofty conceits and whispers of vanity Luk. 1. 51. He hath scattered the proud in the imaginations of their hearts Proud men are full of musings Is not this great Babylon that I have built for the house of the kingdom by the might of my power and for the honour of my majesty Dan. 4. 30. Proud men please themselves with the suppositions of applause and the echoes of praise in their minds 5. Covetousness consists chiefly in a vain musing Ezek. 33. 31. Their heart goeth after their covetousness 2 Pet. 1. 14. Hearts exercised with covetous practices USE 2. Is of Exlortation to press us to meditate on Gods precepts Many think it is an exercise that doth not suit with their temper it is a good exercise but for those that can use it It is true there is a great deal of difference among Christians some are more serious and consistent and have a greater command over their thoughts others are of a more slight and weak spirit and less apt for duties of retirement and recollection but our unfitness is usually moral rather than natural not so much by temper as by ill use Now sinful indispositions do not disannul our engagements to God as a servants drunkenness doth not excuse him from work Inky water cannot wash the hands clean That it is a culpable unfitness appeareth partly because disuse and neglect is the cause of it those that use it have a greater command over the thoughts Men count it a great yoke custom would make it easie Every duty is an help to it self and the more we meditate the more we may They that use it much find more of sweetness than difficulty in it If a man did use to govern his thoughts they would come more to hand Partly want of love We pause and stay upon such objects as we delight in Love naileth the soul to the object or thing beloved Psal. 119. 97. Oh how I love thy law it is my meditation all the day Carnal men find no burden in their thoughts their heart is in them Well then though you have not such choice and savoury thoughts as others have yet set upon the work you can think of any thing you love Oh but as some press it it requireth art and skill and logical disposition of places of argumentation Answ. We cannot tye you to a method Serious thoughts no question are required and dealing with the heart about it in the best way of reasoning that we can use Take these directions 1. Look how others muse how to commit a sin and shall not we muse how to redress it Wicked men sit abrood Isa. 59. 5. They hatch the Cockatrice egg and weave the Spiders web they devise mischief upon the bed Mic. 2. 1. Wo to them that devise mischief on their beds So do you muse how to carry on the work of the day with success Prov. 16. 30. The wicked man shutteth his eyes to devise forward things it signifies his pensive solitary muttering with himself 2. As you would perswade others to good Surely you do not count admonition so hard a work What words you would use to them use the same thoughts to your self Heart answereth to heart 3. You understand a truth you have arguments evident and strong why you should believe it repeat them over to the soul with application Job 5. 27. See it and know it for thy good This application is partly by way of tryal partly by way of charge By way of trial how is it with thee oh my soul Rom. 8. 31. What shall we say to these things By way of charge and command Psal. 73. ult It is good for me to draw nigh to God I have put my trust in the Lord that I might declare all thy works SERMON XVII PSAL. CXIX 16. I will delight my self in thy statutes I will not forget thy word DAVID had spoken much of his respect to the Word both as to his former practice and future Resolutions A godly man the more good he doth the more he desireth delighteth and resolveth to do Spiritual affections grow upon us by practice and much exercise The graces of the Spirit and the duties of Religion do every one fortifie and strengthen one another lose one and lose all keep one and keep all Meditation breedeth delight and delight helpeth memory and practice He had said I will meditate on thy precepts and now I will delight my self in thy statutes and that produceth a further benefit I will not forget thy word The Spiritual Life is refreshed with change as well as the Natural but it is with change of exercise not of affection There is Hearing Praying Conferring Meditating and all with delight for when one Fontinel is drawn dry we may as the Lamb doth suck another that will yield new supply and sweetness David had spoken of his various exercises about the word in the use of all which he would maintain a spiritual delight In this Verse observe again a double respect to the word of God 1. I will delight my self in thy statutes 2. I will not forget thy word These are fitly suited Delight preventeth forgetfulness the mind will run upon that which the heart is delighted in and the heart is where the treasure is Mat. 6. 21. Worldly men that are intent upon carnal interests forget the word it is not their delight If any thing displease us we are glad if we can forget it it is some release from an inconvenience to take off our thoughts from it but it doubleth the contentment of a thing that we are delighted in to remember it and call it to mind In the outward School if
24. 5. given to the children of men Psal. 115. 16. Here God will shew his bounty to all his creatures to beasts and all kind of men 't is sometimes the Slaughter-house and Shambles of the Saints They are slain upon earth Rev. 18. 24. a receptacle for elect and reprobate therefore here they have not their blessing our inheritance lyes elsewhere 3. There are all our kindred Ubi pater ibi patria where our father is there our Countrey is Now when we pray we say to him Our Father which art in heaven There are we strangers where we are absent from God Christ and glorified Saints and while we are here upon earth we have not such enjoyment of God There 's our Father it is his house Heaven is called our Fathers house and there 's our elder brother Col. 3. 1. Set your hearts upon things above where Christ is sitting at the right hand of God And there 's the best of our kindred and Family They shall sit down with Abraham Isaac and Iacob Mat. 8. 20. Well then the children of God they count themselves to be strangers here because their kindred are elsewhere 4. There they abide longest That we account our home where we abide An Inn cannot be called our home where we come but for a night and away but now there we are for ever with the Lord. Here we are in motion there is rest The world must be surely left If we had a certain term of years fixed yet it would be very short in comparison of Eternity All the time we spend here it is but a night but a moment in comparison of Eternity We live longest in the other world and therefore there 's our home Mic. 2. 10. Arise depart hence this is not your rest God speaks it of the Land of Canaan when they had polluted it with sin It is true of all the world Sin hath brought in death and there must be a riddance it is but a passage from danger Israel dwelt first in a wandring Camp before they came to dwell in Cities and walled Towns and the Apostle alludes to that Here we have no abiding City we look for one to come As the Israelites did look for walled Towns and Cities of the Amorites to be possest by them so here we have but a wandring Camp we look for a City And mark as it was with them in their outward estate so in the mysteries of their Religion they were first seated in a Tabernacle and then in a Temple in a Tabernacle which was a figure of the Church then in a Temple which was a figure of Heaven for you know as in the Temple there were three partitions the outward Court the Holy place and the Holy of holies so there are three Heavens the third heaven Paul speaks of the heaven of heavens and there 's the Starry heaven and the Airy heaven the outward Court This life being so frail so fickle we cannot call our abode here our home What is your life saith the Apostle it is but as a vapor Jam. 4. 14. a little warm breath turn'd in and out by the nostrils Job 7. 1. Is there not an appointed time for man upon earth his days are as the days of an hireling A hired servant you do not intend should live with you for ever you hire him for a day or two and when he hath ended his work he receives his wages and is gone so all our days are but a little while we do our service and then we must be gone Actors when they have finished their parts are seen no more they go within the Curtain so when we have fulfilled our course God furnisheth the world with a new Scene of Acts and Actors 5. The necessary exercise of their graces doth make them count their lives here but a pilgrimage and themselves but strangers upon earth viz. Faith Love Hope 1. Faith shews the truth and the worth of things to come Faith will make them strangers Heb. 11. 13. They saw these things and were perswaded of them and they counted themselves pilgrims and strangers O! were we perswaded of things to come we would be hastning towards them We cry home home we talk of heaven and eternity but we do not believe them Sense and reason cannot out-see time nor look above the clouds and mists of the lower world afar off in the Apostles phrase 2 Pet. 1. 9. but Faith shews the truth of things to come We that are here upon earth when we look to heaven the Stars seem to us but so many spangles O! but when we get into heaven and look downward the world then will seem but as a mole-hill that which now to sense seems such a glorious thing will be as nothing 2. The Love of Christ which is in the Saints makes them to account themselves as strangers A child of God cannot be satisfied with things here below because his love is set upon God Two things the heart looks after as soon as it is awakened by grace and Love puts us upon them both viz. a perfect enjoyment of God and a perfect obedience to God 1. That they may be with God and Christ. The Saints have heard much of Christ read much of him tasted and felt much of him they would fain see him and be with him Phil. 1. 23. If they had the choicest contentment the world could afford this will not satisfie them so much as to be there where Christ is and to behold his glory The Apostle thinks this to be motive enough to a gracious heart to seek things above for there Christ is at the right hand of God Love will catch hold of that Col. 3. 1. The place is lovely for Christs sake Love will not suffer them to count this to be their home Though Christ is present with them now spiritually while they are here yet the presence and nearness is but distance but a kind of absence being compared with what is to come and therefore this very presence doth not quench their desires but kindle them and sets them a longing for more All the presence the communion the sight of Christ they get now it is but mediate through the glass of the Ordinance 1 Cor. 13. 12. and it is frequently interrupted his face is many times hidden Psal. 30. 7. and it is not full as it shall be there Psal. 16. 11. But now in Heaven there it will be immediate God will be all in all and there it will be constant they shall be ever with the Lord and there they shall be satisfied with his likeness Psal. 17. 15. then they enjoy his presence indeed So that Love upon these considerations sets them a longing and groaning 2. As Love makes them desire the company of Christ so intire subjection to God they would have perfect grace and freedom from sin therefore are ever groaning O when shall we be rid of this body of death Rom. 7. 23. There is a final perfect estate
a poor little hearsay Knowledg availeth not They abhor themselves when they have more intimate acquaintance none so confident as a young Professor that knoweth a few Truths but in a weak and imperfect manner the more we know indeed the more sensible we are of our ignorance how liable to this mistake and that that we dare not trust our selves for an hour 4. Because of the profit that cometh by knowledg All grace from first to last cometh in by the understanding God in the work of grace followeth the order which he hath established in Nature Reason and Judgment is to go before the will and therefore when the work of Grace is first begun in us it beginneth in the Understanding Renewed in knowledg Col. 3. 10. So the encrease of grace 2 Pet. 1. 12. Grace be multiplied unto you through the knowledg of God and of Iesus Christ our Lord. As the beginning is by light so is all the gradual progress of the spiritual life strength to bear afflictions strength in conflicts is by powerful reasons yea the perfect change that is made in us in glory is by the vision of God We shall see him as he is and shall be like him If we had more knowledg of God and his ways we should trust him more fear him more love him more Trust him Psal. 9. 10. And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee If God were more known he would be better trusted 2 Tim. 1. 12. I know whom I have believed I dare trust him with my soul. More feared 3 Joh. 11. Beloved follow not that which is evil but that which is good He that doth good is of God he that doth evil hath not seen God Right thoughts of God would not let us sin so freely one Truth or other would fall upon us and give check to the temptation as feared so loved more The more explicite thoughts we have of his excellency the more are our hearts drawn out to him Joh. 4. 10. If thou knewest the gift c. Christ would not lye by as a neglected thing if he were more known in all his worth and excellency USE The first Use is to press you to get Knowledg and look upon it as a singular Grace if the Lord will give you to understand and apply the comfort and direction of his Holy Word Joh. 15. 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you To be taught the mind of God is a greater act of friendship than if God should give a man all the treasures of the world To make himself known so as you may love him fear him trust him When we can apply this for our comfort O then cry for knowledg lift up thy voice for understanding seek her as silver and search for her as for hidden treasures Prov. 2. 3 4. Go to God and be earnest with him Lord make me to understand the way of thy precepts We can walk in the ways of sin without a Teacher but we cannot walk in the ways of God And cry lift up thy voice We are earnest for quickning and enlargement but be earnest also for understanding Now a large prayer without endeavours is nothing worth Dig in the Mines of knowledg search into the Scripture do not gather up a few scattered notions but look into the bowels Silver doth not lye in the surface of the earth but deep in the bottom of it and will cost much labour and digging to come at it If we would have any good stock of knowledg which will prevent vain thoughts carnal discourse abundance of heart-perplexing scruples and doubts and much darkness and uncomfortableness of spirit it will cost us some labour and pains The more knowledg we have the more are we established against error 2 Pet. 3. 17. Ye therefore beloved seeing ye know these things before beware lest ye also being led away with the error of the wicked fall from your own stedfastness The more you have of this divine saving knowledg the greater check upon sin Psal. 119. 11. I have hid thy word in my heart that I might not sin against thee One Truth or another will rise up in defiance of the Temptation The greater impulsion to duty the more of the Law of God the more it urgeth the conscience Prov. 6. 22. It maketh us more useful in all our Relations 1 Pet. 3. 7. Husbands Dwell with them according to knowledg c. Parents Eph. 6. 4. Fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. Friends Rom. 15. 14. And I my self also am perswaded of you my brethren that ye also are full of goodness filled with all knowledg able also to admonish one another Magistrates that they may discern Christs Interest Psal. 2. 10. Be wise now therefore O Kings be instructed ye Iudges of the earth When Solomon asked Wisdom the thing pleased the Lord. And lastly More comfortable in our selves that they may comfort and build up one another whenever they meet together USE 2. To press you to grow in knowledg None have such confidence and rejoycing in God as those that have a clear sight and understanding of his will revealed in his word Let your knowledg 1. Be more comprehensive At first our thoughts run in a narrow channel There are certain general Truths absolutely necessary to salvation as concerning our misery by sin and the sufficiency of Christ to help us but if we might rest in these why hath God given us so copious a Rule The general sort of Christians content themselves to see with others eyes get the knowledg of a few truths and look no farther why then hath God given so large a Rule Fundamentals are few believe them live well and you shall be saved This is the Religion of most This is as if a man in building should only be careful to lay a good foundation no matter for roof windows walls If a man should untile your house and tell you the foundation standeth the main butteresses are safe you would not like of it A man is bound according to his capacity and opportunity to know all Scripture the consequences of every Truth God may and doth accept of our imperfect knowledg but not when men are negligent and do not use the means To be willingly ignorant of the lesser ways of God is a sin VVe should labour to know all that God hath revealed 2. More distinct why Truths are best known in their frame and dependance as Gods works of Creation when viewed singly and apart every days work was good but when viewed alltogether in their correspondence and mutual proportion to each other were very good Gen. 1. 31. So all Truths of God take them singly are good but
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
as the benefits that he bringeth with him He doth approve things upon good knowledg and cometh to a well setled resolution Another defect in wicked men is because the judgment is superficial and so come to nothing 'T is not full clear and ponderous 't is not a dictamen a resolute decree not ultimum dictamen the last decree all things considered and well weighed 2. God's Grace God doth never fully and spiritually convince the judgment but he doth also work upon the will to accept embrace and prosecute those good things of which it is convinced He teacheth and draweth they are distinct works but they go together therefore the one is inferred out of the other Drawn and taught of God both are necessary for as there is blindness and inadvertency in the mind so obstinacy in the will which is not to be cured by meer perswasion but by a gracious quality infused inclining the heart which by the way freeth this doctrine from exception as if all Gods works were meer moral suasion The will is renewed and changed but so as God doth it by working according to the order of Nature USE By all means look after this Divine illumination whereby your judgment may be convinced of the truth and worth of spiritual things 'T is not enough to have some general and floating notions about them or slightly to hear of them or talk of them but they must be spiritually discern'd and judg'd of for if our judgments were throughly convinced our pursuit of true happiness would be more earnest you would see sin to be the greatest mischief and grace the chiefest treasure and accordingly act God inlightning the soul doth 1. Take away carnal principles Many men can talk well but they are leavened with carnal principles as 1. That he may do as most do and yet be safe Mat. 7. 23. Many will say in that day Lord Lord have we not prophesied in thy name c. and then will I profess unto them I never knew you depart from me ye that work iniquity Prov. 11. 31. Behold the righteous shall be recompenced upon the earth much more the wicked and the sinner Exod. 32. c. 2. That he may go on in ungodliness injustice intemperance because grace hath abounded in the Gospel Tit. 2. 11 12. For 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 godlily in this present world And Luke 1. 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life 3. That he may spend his youth in pleasure and safely put off repentance till age But Eccles. 12. 1. we are bid to Remember our creator in the days of youth while the evil days come not nor the years draw nigh when thou shalt say I have no pleasure in them And Luke 12. 20. when the rich man said to his soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry God said unto him Thou fool this night shall thy soul be required of thee then whose shall those things be which thou hast provided Heb. 3. 7. Wherefore as the Holy Ghost saith To day if ye will hear his voice harden not your hearts c. Men think it is a folly to be singular and precise that 't was better when there was less preaching and less knowledg that small sins are not to be stood upon But God inlightning the soul maketh us to see the vanity and sinfulness of such thoughts 2. There is a bringing the understanding to attend and consider there is much lieth upon it Acts 16. 14. The Lord opened the heart of Lydia so that she attended unto the things which were spoken of Paul That is weighed them in her heart SERMON XXXVIII PSAL. CXIX 34. Yea I shall observe it with my whole heart I Come now to the last clause I shall observe it with my whole heart The Point is Doct. That it is not enough to keep Gods law but we must keep it with the whole heart Here I shall shew you 1. That God requireth the heart 2. The whole heart 1. God requireth the heart in his service the heart is the Christians sacrifice the fountain of good and evil and therefore should be mainly looked after without this 1. External profession is nothing most Christians have nothing for Christ but a good opinion or some outward profâ—…on Iudas was a disciple but Satan entred into his heart Luke 22. 3. Ananias joyned himself to the people of God but Satan filled his heart Acts 5. 3. Simon Magus was baptized but his heart was not right with God Acts 8. 22. Here is the great defect 2. External conformity is nothing worth It is not enough that the life seem good and many good actions be performed unless the heart be purified otherwise we do with the Pharisees wash the outside of the platter Mat. 23. 25 26. when the inside is full of extortion and excess 'T is the heart God looketh after 1 Sam. 16. 7. For the Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh on the heart Prov. 4. 23. Keep thy heart with all diligence for out of it are the issues of life Cast salt into the spring As Iehu said to Ionadab so doth God say to us 2 Kings 10. 15. Is thy heart right as my heart is with thy heart We should answer it is Men are not for obsequious compliances if not with the heart so neither is God Though thou pray with the Pharisee pay thy vows with the Harlot kiss Christ with Iudas offer sacrifice with Cain fast with Iezebel sell thine inheritance to give to the poor with Ananias and Saphira all is in vain without the heart for 't is the heart enliveneth all our duties 3. It is the heart wherein God dwelleth not in the tongue the brain unless by common gifts till he take possession of the heart all is as nothing Ephes. 3. 17. He dwelleth in our hearts by faith The bodies of believers are Temples of the Holy Ghost yet the heart will and affections of man are the chief place of his habitation wherein he resideth as in his strong Citadel and from whence he commandeth other faculties and members and without his presence there he cannot have any habitation in us the tongue cannot receive him by speaking nor the understanding by knowing nor the hands by external working Prov. 4. 23. Out of it are the issues of life 't is the forge of spirits He dwelleth not in temples made with hands Acts 7. 48. and Jer. 23. 24. Do not I fill heaven and earth saith the Lord He will dwell in thine heart and remain there if thou wilt give thy heart to him 4. If Christ have it not Satan will have it The heart of man is
Interests are in danger then they fall off questioning the ways of God and unsetling their hearts that is to take a Revenge upon God himself Hypocrites take pet like Servants that run away when their Master strikes them but a good Servant will take a buffet patiently and go about his work still So when the Lord buffets us by wicked men still we must follow our work and go on with God Thirdly The Lord doth it to do you good to make you better Reproaches are like Sope that seems to defile the Lynnen but it cleanseth it There is nothing so bad but we may make a good use of it and a Christian may gain some advantage by it Or as dung which seems to stain the grass but it makes the ground fruitful and the grass spring up with a fresher verdure So Reproaches are a necessary help to make us more humble heavenly to make us walk with a holy awe This holy Revenge we should take upon our Enemies to make us more strict and watchful The way is not to contend for esteem but to grow better more serious more faithful in our Lives for this is the way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 15. to muzzle the mouths of Adversaries as the mouth of a Dogg or wild Beast is Passionate returns do but increase sin but a holy conversation will silence all and therefore you should confute Calumnies you bind up their mouths thereby In short an innocent meek unblamable profitable Life will certainly have its due esteem in the consciences of men do what men can Therefore do you go on and be you the more strict and then these Reproaches will do you good This is the first Use Advice to us what to do in case we be reproached Use 2. To those that either devise or receive the Reproach both are very faulty and sinful 1. First you that devise Reproaches 1. You hazard the repute of your own Sincerity Iames 1. 16. If a man seems to be Religious and bridles not his tongue that mans Religion is in vain Such men that are seldom at home seldom look to the state of their own hearts Alas if they were acquainted with themselves or their own failings they would see themselves the worst People in the World Paul can see himself worse than Iudas I am the chief of Sinners because he hath a greater feeling of his own case Now he that is much in Judging is seldom within If a man had a Catalogue of his own faults he would not be so ready to blast others but say I am the chief of Sinners Hypocrites have nothing in them but empty shews and appearances It is a cheap zeal to let fly and yet this is the Religion of a great many at the miscarriages and faults of others No you should rather study your own 2. You rob them of a most precious Treasure For if that of Solomon be true Prov. 22. 1. A good Name is rather to be chosen then great Riches they are the worst thieves that rob a man of his good name A thief that pilfers and steals any thing from you he is ashamed when found and should not you be ashamed that rob a man of a more excellent Treasure 3. You offend God and draw publick hatred upon your selves For Censurers are always looked upon as the Pests of the World It is the Devils business his proper work Rev. 12. 10. He is called the accuser of the Brethren The Devil doth not commit Adulty break the Sabbath dishonour Parents but he will Slander and accuse and speak evil The other are not Cammandments suited to his Nature but this is a Commandment that may suit with Angelical Nature We are not to accuse another wrongfully Objection But must we in no case you will say speak evil of others I Answer Sol. 1. Be sure that it be not a downright Slander now it is hard to avoid that If the evil you speak be without cause then it is against truth If it be for a light and slender cause then it is against Charity if it be for things indifferent or for lesser failings the indiscretions and weaknesses of Christians all this is against that Charity that should pass especially between the Disciples of Christ Iames 4. 11. Speak not evil of one another Brethren It is worser in Christians always to be whispering and speaking evil one of another you gratifie the triumphs of hell In things doubtful you should judge the best in things hidden and secret we cannot take cognizance of them and we know not their aims and intents of the heart that is Gods work 1 Cor. 4. 5. and it is the Devils work if when the practice be good and fair to suspect them of Hypocrisie Besides too if there be some grievous fault you do not know what were their temptations how it may be alleviated by the temptation still you must consider your selves lest you also be tempted Gal. 6. 1. and you do not know whether they have repented of it The Devil is a Slanderer why He doth accuse the Children of God of what thy are guilty of and they give him too much cause to accuse them I but after Repentance after they are Justified by God and quitted by the Grace of God so he is a Slanderer So after they have repented you are insisting on those faults it is a great evil 2. Speak not of him but to him When men are absent it is not fit they should be judged for then they are not able to make a defence then it is back-biting When you thus speak of them you exchange a Duty for a sin Admonition for Reproach It is an unquestionable Duty to admonish one another but it is an unquestionable Sin to speak evil one of another 3. If of him it should be done with tenderness and grief When they are incorrigible when they are like to pervert others and dishonour the Gospel or for the manifest Glory of God O if we would but lay restraints upon our selves in this kind and never speak of others but when manifestly the glory of God calls for it And then it should be with Grief Phil. 3. 19. Of whom I have told you often and now weeping saith the Apostle There are a crew of Hereticks it is supposed he means the Gnosticks filthy and impure Persons that had debauched the Gospel to a licentious life yet the Apostle speaks of them weeping and therefore we should be very tender of speaking of them Not out of Idleness and for want of other talk that 's tattle forbidden in many places of Scripture Not out of Hatred and Revenge for that 's Malice there may be malice where the thing you speak is truth Not to please others that 's Flattery But if ever you speak of them and it should be with these cautions out of of zeal for the glory of God and the good of the Church If men did consider what restraints are laid upon them they would
confirmed 2. Love to God increased 3. Hope made more lively Now these Providences of God suited to his Word comforted David had more power and force to confirm and increase these Graces then all their Atheistical Scoffs to shake them for he concluded from these Instances that though the Wicked flourish they shall perish and though the Godly be afflicted they shall be rewarded and so his Faith and Hope and Love to God and Adherence to his Wayes was much incouraged Comfort is sometimes spoken of in Scripture as an Impression of the Comforting Spirit sometimes as a result from an Act of our Meditation as here I comforted my self These things are not contrary but subordinate It is our Duty to meditate on God's Word and Providence and God blesseth it by the Influence of his Grace and the Spirit may be said to comfort us and we also may be said to comfort our selves Doctr. That the Remembrance of Gods former dealings with his People and their Enemies in all Ages is a great Relief in distress The Man of God is here represented as lying under the Scorns and Oppressions of the Wicked What did he doe to relieve himself I remembred thy Iudgments of old and have comforted my self So elsewhere this was his Practice Psal. 77. 5. I considered the days of old the years of ancient times again in the 11 and 12 Verses I will remember the works of the Lord surely I will remember thy works of old I will meditate also of all thy works and talk of thy doings Yet again Psal. 143. 5. I remember the days of old I meditate on all thy works I muse on the works of thy hands Thus did David often consider with what Equity and Righteousness with what Power and Goodness God carried on the work of his Providence toward his People of old The like he presseth on others Psal. 105. 5. Remember the marvellous works which he hath done his wonders and the Iudgments of his mouth Surely it is our Duty and it will be our Comfort and Reliefe I shall dispatch the Point in these Considerations 1. That there is a Righteous God that governeth the World All things are not hurled up and down by Chance as if the Benefit we receive were onely a good hit and the Misery a meer misfortune No all things are ordered by a Powerfull Wise and Just God his Word doth not onely discover this to us but his Works Psal. 58. 11. So that a man shall say Verily there is a reward for the Righteous verily there is a God that judgeth the Earth That is many times there are such Providences that all that behold them shall see and say that Godliness and Holiness are matters of Advantage and Benefit in this World abstracted from the Rewards to come and so an infallible Evidence that the World is not governed by Chance but administred by an Almighty All-wise and most Just Providence So elsewhere Psalm 9. 16. The Lord is known by the Iudgments which he executeth By some eminent Instances God sheweth himself to be the Judge of the World and keepeth a Petty Sessions before the day of General Assizes Upon this account the Saints beg the Lord to take off the Vaile from his Providence and to appear in protecting and delivering his Children and punishing their Adversaries Psalm 94. 1 2. O thou Iudge of the Earth shew thy self He is the Supreme Governour of the World to whom it belongeth to doe right 2. This Righteous God hath made a Law according to which he will govern and established it as the Rule of Commerce between him and his Creatures The Precept is the Rule of our Duty the Sanction is the Rule of his Proceedings so that by this Law we know what we must doe and what we may expect from him Man is not made to be lawless and ungoverned but hath a Conscience of Good and Evil for without the knowledge of God's Will we cannot obey him nor can we know his Will unless it be some way or other revealed No Man in his wits can expect that God should speak to us immediately and by Oracle we cannot endure his Voice nor can we see him and live Therefore he revealed his Mind by the Light of Nature and by Scripture which giveth us a clearer and more perfect Knowledge of his Will Certainly those that live under that Dispensation must expect that God will deale with them according to the Tenour of it The Apostle telleth us Rom. 2. 12. As many as have sinned without the Law shall perish without the Law and as many as have sinned in the Law shall be judged by the Law God hath been explicite and clear with them to tell them what they should doe and what they should expect 3. In the Course of his Dispensations he hath shewed from the beginning of the World unto this day that he is not unmindfull of this Law that the observance of this Rule bringeth suitable Blessings and the Violation of it the threatned Judgments Rom. 1. 18. The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men The Impious and the Unrighteous are breakers of either Table and the Wrath of God is denounced and executed upon both if there be any notorious Violation of either For in the day of God's Patience he is not quick and severe upon the World Heb. 2. 2. every Transgression and Disobedience received a just Recompence of Reward thereby his Word is owned Execution we say is the Life of the Law it is but Words without it and can neither be a ground of sufficient Hope in the Promises nor Fear in the Comminations When Punishments are inflicted it striketh a greater terrour when the Offenders are punished the Observers rewarded then it is a sure Rule of Commerce between us and God 4. That the Remembrance of the most Illustrious Examples of his Justice Power and Goodness should comfort us though we do not perfectly feel the Effects of his Righteous Government 1. I will prove we are apt to suspect God's Righteous Administrations when we see not the Effects of it when the Godly are oppressed with divers Calamities and the Wicked live a life of pomp and ease flourishing in Prosperity and Power according to their own hearts desire they are apt to think that God taketh no care of Worldly Affairs or were indifferent to Good and Evil as those profane Atheists Mal. 2. 17. Every one that doth evil is good in the sight of the Lord and he delighteth in him or where is the God of Iudgment as if God took pleasure in Wicked men and were no impartial Judge or had no Providence at all or hand in the Government of the World Temptations to Atheism begin ordinarily at the matter of God's Providence First Men carve out a Providence of their own that God loveth none but whom he dealeth kindly with in the matters of the World and if his Dispensations be cross to their apprehensions
Sinners will at last take Effect and end in sad Chastisements and they that would not believe their danger are made to feel it Now his Promises will have their effect as well as his Threatnings Micah 2. 7. Do not my words do good to him that walketh uprightly The Word of God doth not onely speak good but doe good The Words saying of good is indeed doing of good The Performance is so certain that when it is said it may be accounted done We are apt to despise the Word of God as an empty sound no it produceth notable Effects in the World The Sentences that are there whether of Mercy or Judgment are Decrees given forth by the great Judge of the World whereupon Execution is to follow as is foretold Now when we see it done and can compare the Lords Word and Work together it is a mighty support to our Faith whether it be in our or in former Ages For you see the Word is not a vain Scare-crow in its Threatnings nor do we build Castles in the Aire when we do depend upon its promises The Judgments of his Mouth will be the Judgments of his Hand and Providence is a real comment upon and proof of the Truth of his Word 4. God's Judgments of old or his wonderfull Works were never intended onely for the benefit of that Age in which they were done but the benefit of all those who should hear of them by any credible means whatsoever Surely God never intended they should be buried in dark Oblivion but that after-Ages may be the better for the remembrance of them Witness these Scriptures Psal. 145. 4. One generation shall praise thy works unto another and remember thy mighty Acts. Joel 1. 3. Tell your Children of it and let your Children tell their Children and their Children another generation So Psal. 78. 3 4 5 6 7. That which we have heard and known and our Fathers have told us we will not hide them from their Children shewing the generations to come the praises of the Lord and his wonderfull works which he hath done for he established a testimony in Iacob and appointed a Law in Israel which he commanded our Fathers that they should make them known to their Children that the generation to come might know them even the Children to come which should be born who should arise and declare to their Children that they may set their hope in God and not forget the works of the Lord but keep his Commandments and might not be as their Fathers c. from all which places and many more I observe 1. That we should tell Generations to come what we have found of God in our time and that we should use all ways and means to transmit the Knowledge of God's notable and wondrous Providences for his People to Posterity 2. That this Report of God's former Works is a special means of Edification for therefore God would have them recorded and told for the special benefit of the Ages following 3. And more particularly that this is a great means and help of Faith For in one of the places it is said that they may set their Faith and Hope in God and from all we may conclude that by remembring God's Judgments of old we may be much comforted as in remembring God's Works when the Church was first reformed in Luther's time the delivering of England from the Spanish Invasion Gun-powder-Treason c. for the confirming our Faith and Confidence in God All God's Judgments that were done in the days of our Fore-fathers and in all Generations if they come to our Knowledge by a true Report or Record are of use to warn us and comfort us yea the bringing Israel out of Egypt and Babylon or any notable Work done since the beginning of the World till now The Use is to press us to take this Course as one Remedy to comfort us in our distresses In distresses of Conscience the Bloud of Christ is the onely cure But in Temptations arising from the Scorn and Insultation of Enemies remember what God hath done for his People of old and let his Providence support our Faith Psal 23. 4. thy rod and thy staff comfort me Pedum pastorale for the protection and guiding of the Sheep and driving away the Wolf the Rod and Staff are the Instruments of the Shepherd More particularly consider 1. What is to be observed and remembred All the eminent Passages of God's Providence when acts of Power have been seasonably interposed for the rescue of his People Judgments of all kind publick universal private and personal our own Experiences 2 Cor. 1. 10. Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us The Experiences of others not in one but in every Age for in every Place and Age God delighteth to leave a Monument of his Righteousness and all is for the Consolation and Instruction of the Church Judgments in our time Judgments in former times blow off the dust from old Mercies and the Inscription of them will be a kind of Prophecy to your Faith but especially cast your eye often upon the Lords manner of dealing with his Saints in Scripture their Consolations and Deliverances received after trouble partly because the Word of God is a rich Store-house of these Instances and Examples and partly because of the Infallibility of the Record where things are delivered to us with so much simplicity and Truth partly also because of the Manner and Ends in which and for which they are recorded But if I would have recourse to Scripture should I not rather make use of the Promises Answ. We must not set one part of Scripture against another but Examples do mightily help us to believe Promises as they are a pledge of the Justice Faithfulness Care and Love of God towards his People and I know not by what secret force and influence invite us to hope for what God hath done for other of his Servants 2. How they must be considered Seriously as every thing that cometh from God a slight Consideration will not draw forth the profitable Use of them when they are looked on cursorily or lightly passed by the impression of God upon his Works cannot be discerned therefore they must be well considered with all their Circumstances Psal. 143. 2. David sufficed not to say I remember thy works of old but I meditate on all thy works I muse on the works of thy hands Psal. 77. 12. I remember thy works of old I will meditate also of all thy works and surely this should be a delightfull Exercise to the Children of God as it is for the Son of a noble and princely Father to reade the Chronicles where his Fathers Acts are recorded or the famous Atchievements of his Ancestors Psal. 111. 2. The works of the Lord are great sought out of all them that have pleasure therein Some works of God have a large Impression of his Power and
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
dangers and those heart-cutting cares which otherwise are apt to seize upon us This a Believer can say this peace of Conscience I had in the midst of all the troubles from without Now this peace others cannot have Isa. 57. 21. There is no peace saith my God to the wicked they have not this inward tranquillity and serenity of mind their Affections are so unruly and their Consciences so unquiet they are never able to rest But how can this be none seem to be less troubled than wicked men I answer there is a difference between a dead Sea and a calm Sea a stupid Conscience they may have but not a quiet Conscience their Consciences are stupified by drenching their Souls in worldly delights and pleasures but the virtue of this Opium is soon spent their Consciences are easily awakened by the Convictions of the Word the Sting of Afflictions the Agonies of Death well then this may the composed heart say I had this peace this serenity of mind because I kept thy Precepts Secondly Next to Peace of Conscience there is Joy in the Holy Ghost this is the Fruit of Peace as Peace is the Fruit of Righteousness Rom. 7. 14. The Kingdom of God consisteth not in meat and drink but in righteousness and peace and joy in the Holy Ghost First Righteousness and then Peace and then Joy in the Holy Ghost As joy of heart and gladness is the fruit of Temporal or Civil Peace when every man may sit under his own Vine and his own Fig-tree and reap the fruit of his labour without the danger of annoyance so now when a man can enjoy himself as being reconciled to God or being at peace with him and hath tasted of the Clusters of Canaan he can rejoice in hope of the glory of God Rom. 5. 11. This is that joy in the Holy Ghost which God doth graciously dispence to those that obey his Word and hearken to the motions of his Spirit Oh how may a Believer triumph and say This I had because I kept thy Precepts Joy is the fruit of Holiness and the Oil of Grace maketh way for the Oil of Gladness Psal. 119. 14. I rejoiced in the way of thy Testimonies more than in all riches David experienced the joys of Obedience and the joys of a Crown now saith David I rejoiced in the way of thy Testimonies more than in all riches not in the Contemplation but in the Way This was a Joy that did result from practical Obedience which is more than the Possessions and Treasures of the World Many picture Religion in their fancies with a sowr and austere face and think it inviteth men to nothing but harsh and unpleasant courses Oh no it inviteth you to the highest Contentment the Creature is capable of the joy in the Holy Ghost which is unspeakable and glorious A Sensualist that runs after the dreggy delights of the Flesh is the veriest fool in the World for he can never have any true Joy 't is but frisks of Mirth while Conscience is asleep but when it is gone it leaveth a Sting behind it Thirdly Increase of Grace This is another benefit we get by keeping God's Precepts They go from strength to strength Psal. 48. 7. As they that went to the Feast at Ierusalem they went from Troop to Troop so they are brought forward in their way to Heaven God that punisheth Sin with Sin rewardeth also Grace with Grace The one is the most dreadfull Dispensation that God can use when men have gone on in a course of Sin God often punisheth one Sin with another so that they are plunged deeper and deeper every day in the gulph of prophaneness But 't is most comfortable when Godliness encreaseth upon our hands and God is still perfecting his own work in us Rom. 6. 19. As you have yielded your members servants to uncleanness and to iniquity unto iniquity so now yield your members servants to righteousness unto holiness It standeth us upon to observe the growth of Grace as we were formerly conscious of the growth of Sin shall we be more earnest to damn our selves than to save our selves there is no man but in his carnal Estate might observe how he departed from God by degrees and his heart was hardned by degrees At first he had some Light and Conscience till he sinn'd it away and turned the back upon the Ordinances which might revive it and keep it awake and then his sin betrayed him further and further into a customary course of prophaneness I say a Carnal man may trace the growth of sin in his own heart step by step and say this I had because I slighted such a check of Conscience despised such an Ordinance fell into such an enormous practice for God forsaketh none till they first forsake him so may a Child of God trace his gradual encrease in holiness this I had by hearkening to the Counsel of God at such a time against the reluctancy of my Flesh. There is no Duty recovered out of the hands of difficulty but bringeth in a considerable profit to the Soul Prov. 4. 18. The way of the just is a shining light which shineth more and more to the perfect day Look as the Day decreaseth the Night increaseth till it cometh to thick darkness so by every Sin men grow worse and worse till at last they stumble into utter darkness But the way of the just is a growing light it increaseth always into more durable resolutions and exact practice of Godliness till it comes to the High-noon of perfection David taketh notice of the fruit of Obedience Psal. 18. 24. The Lord accept of me according to the cleanness of my hands Fourthly Another benefit that we have is many gracious Experiences and Manifestations of God vouchsafed to us in the way of Obedience In the present World God and Believers are not strange to one another a man that walketh close with him will meet him at every turn Psal. 17. 15. As for me I will behold thy face in righteousness The Psalmist there preferreth his present condition before the greatest happiness of carnal men why because he had opportunity of beholding the face of God or enjoying the Comforts of his presence But how in Righteousness in a strict course of Obedience If God be a stranger to others they may thank themselves Ioh. 14. 21. He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me is loved of my father and I will love him and manifest my self to him Holiness is the onely way to clear up our right to these great Comforts of the Gospel and if you would get Experience of them make Conscience of Obedience and be exact and punctual with God and you will not want your refreshments and visits of love and expressions of his grace and favour to you those sensible proofs and manifestations God will not give to us but in a way of Obedience so the Promise runneth He
stupid and scornfull as not to cast a look upon him Then we begin to be serious when thoughts of God are more fastened upon our Hearts 2. Why did he make thee not in vain for no wise Agent will make a thing to no purpose especially with such advice Let us make Man Certainly not for a Life of Sin to break his Laws and follow your Lusts and satisfy your fleshly Desires was this God's end that the Creature might rebel against himself This is not consistent with his Goodness to make us for such an end or if so why did he make the Rules of Justice and Equity natural to us so that Man is a Law to himself Rom. 2. 14. nor for Sport and Recreation to eate drink and be merry or to melt away your days in Ease and Idleness He spake rather like a Beast than like a Man Soul take thine ease eat drink and be merry thou hast goods laid up for many years Luke 12. 19. If merely for Pleasures why did he give us a Conscience the bruit Beasts are fitter for such an use who have no Conscience and therefore no remorse to imbitter their Pleasures What was the End for which God made us was it to gather Wealth and that the Soul might cater for the Body and we might live well here in the World No for then God's Work would terminate in it self And why were such noble Faculties given us such an high flying Reason that hath a sense of another World if this were all God's end that we might grovel here upon Earth and scrape and heap up this World's Riches We see they are the basest of Men who are given to these kind of pursuits Surely this was not God's end but why was it Prov. 16. 4. God hath made all things for himself for his Glory and so Man to glorify him and enjoy him The Beasts were made to glorify him in their kind but Man to enjoy him This is my End to seek after God to please him to serve him Psal. 14. 2. The Lord looked down from Heaven upon the Children of Men to see if there were any that did understand and seek God God that hath fixed his End observeth what Man doth in compliance with it what affection and care they have to find him please him glorify him Reason will tell us as well as Scripture that the first Cause must be the last End and we must end there where we began at first 1 Cor. 10. 31. Whether therefore ye eat or drink or whatever ye doe doe all to the Glory of God Well then I was not made for nothing not to sin away my Life nor to sport it away nor to talk it away nor to drudg it away in the servile and basest Offices of this Life my end is to enjoy God and my work and business is to serve and glorify him 3. How little you have answered this End God complaineth of our backwardness to this Work Ier. 8. 6. No Man repented of his wickedness saying what have I done God upon a review found every days work good very good in themselves and their correspondence and frame Gen. 1. 31. But when we consider our Ways we shall find that all is evil very evil We have too long gone on in a course of Sin and the more we go on the more we shall goe astray and wander from the great End for which we were created which was God's Service and Honour Oh consider your Ways especially when Conscience is set awork by the Word or when we smart under the folly of our own wandrings and God maketh us sensible of our mistake by some smart Scourge if we never seriously thought on our Ways before then is a time to think of them and to count it a Mercy that we are not left to goe on in a course of Sin without checks and disappointments Oh look upon the drift and course of your Lives and Actions pry into every corner of them what have I been doing hitherto spending my days in Vanity and Sin have I remembred my Creatour made it my work to serve him my scope to glorify him have I looked after this as the unum necessarium the great Law and Business of my Life that I might enjoy Communion with God Oh for how long a time hath God been kept out of his right and I have been sowing to the Flesh and never minded the great Errand for which I was sent into the World None can excuse himself 4. The unkindness and baseness of such a course that you may make it odious to the Soul God hath not onely made me but kept me and provided for me day after day The God which fed me all my life-time saith Iacob Gen. 48. 15. I have been fed at his Table cloathed at his cost defended kept when long agoe God might have struck me dead in my Sins and yet all this while I have not thought of God to pay the return of my thanks and obedience to my great Benefactour The vâ—…ry Beasts are more dutifull in their kind to Man who as God's Instrument provideth for them Isa. 1. 3. The Ox knows his owner and the Ass his Masters Crib but my People will not know Israel will not consider How senseless have I been of the great Obligations wherein I stand bound to God there is the fault we do not know and will not consider what hath been done to God for this 5. What it will come to or what will become of you if you should still so continue or if I should go on in this course what will be my portion for ever nothing but an eternal Separation from God and endless Torments with the Devil and his Angels Psal. 50. 22. Now consider this ye that forget God lest I tear you in pieces and there be none to deliver Oh this is the means to awaken the Conscience and to affect the Heart with high and right thoughts of God What will be the end of those that goe far away from God if they do not make hast to come home to him eternal and merciless Vengeance for God will not always bear with forgetfull Sinners they shall be torn in pieces the Soul sent to Hell and the Body to the Grave Oh it concerneth the poor impenitent wretch that now goeth on fearless in a course of Sin immediately to stop in his march lest he be hurried away to the place of Torment and there be no escaping Now urge this upon the Heart and exercise your Thoughts in the remembrance of it and if you have overcome and overwrestled some former qualmes of Conscience now lay it to heart and doe so no more It may be the hour is at hand when God will take away your Souls from you and all your Sins shall be set in order before you and the stupid Conscience that is now senseless shall have a lively feeling of all your Rebellions and Unkindnesses done to God as the Paper which was but
not so doth our hardness of Heart increase they that were ministerially stirred when they pull away the Shoulder their Hearts grow like an Adamant Stone Zech. 7. 11 12. But they refused to hearken and pulled away the Shoulder and stopped their Ears that they should not hear Tea they made their hearts as an Adamant Stone lest they should hear the Law and the words which the Lord of Hosts hath sent in his Spirit by the former Prophets therefore came a great wrath from the Lord of Hosts When the Spirit is in a way of striving Gen. 6. 3. When you are any way affected if resistance be continued he withdraws When Men blunt the edge of Conscience deaden their Affections they lose all feeling 2 Pet. 2. 20. 21. For if after they have escaped the pollutions of the World through the knowledg of the Lord and Saviour Iesus Christ they are again intangled therein and overcome the latter end is worse with them than the beginning For it had been better for them not to have known the way of Righteousness then after they have known it to turn from the holy commandment delivered unto them They sin against former knowledge Experience and sense of the Truth As their Light is so their resisting causeth Hardness and all the sensible work comes to nothing but that is not all it turneth to loss it maketh it more difficult than it was before in regard of us it maketh us more careless when we had some stirring in our Consciences before we healed it slightly and we think to do so again 2. You will provoke God to use a rougher Dispensation when the perswasions of the Word and the strivings of the Spirit cannot bring you to Repentance They will not be won by Arguments God teacheth them by Blows as Gideon did the Men of Succoth by Briers and Thorns therefore they shall shortly find themselves so involved in the fruit of their Sins as they shall not look off from it their guilt shall lay hold of them at every hand Hos. 7. 2. They consider not in their hearts that I remember all their Sins now their doings have beset them round about We should be much with our Hearts considering our Case how it is with us God useth not the Rod till forced to it He doth not willingly grieve nor afflict the children of men Lament 3. 33. When milder means work but half a cure the rest is supplied by some pressing Judgments his Work is stopped and therefore he promotes it this way 3. It is a sign your Consideration is not serious when you are off and on and it produceth no good effect in the Soul A Plaister may be Sovereign but when you are still pulling it off and putting it on it does no good Light Thoughts work not when they are deep and ponderous then they leave a durable Impression Still it is remember and turn Psal. 22. 27. All the ends of the world shall remember and turn unto the Lord bethink and repent 1 Kings 8. 47. If they shall bethink themselves in the land whither they are carried captives and repent search and try and turn unto the Lord. Some are semper victuri always considering about to live but you must once resolve kindly Convictions will not die nor let the convinced Sinner alone till they appear in the fruits of Obedience 4. The Devil hath his Purposes Matth. 13. 19. The wicked one catcheth away that which was sown in his heart he watcheth troubled Sinners that the work may die away Use 1. To reprove us 1. For nor considering our wayes When did you ever goe aside and seriously debate with your selves about your turning to God Did you ever lay it to your Hearts how matters stand between you and God There are certain Seasons when God calleth you to it and that is 1. When the Doctrine of Life and the way of Salvation hath been represented unto you with evidence and power and you have felt some stirring and trouble in your Consciences did you goe home and say Rom. 8. 31. What shall we then say to these things God hath spoken to me this day now shall all this be lost and come to nothing Heb. 2. 3. How shall I escape if I neglect so great Salvation Now I am called to minde Christ and Salvation more if I should give no heed to these things or onely give them the hearing for the present oh what will become of me There is a special Providence in every message Warning Offer or Instruction by the Word Acts 13. 26. To you is this Word of Salvation sent he doth not say we brought it but God sent it as some message of God for your tryall Do we think of these things which we have heard and learned 2. When God appeareth against you in a course of Judgments cutting off one comfort after another now taking away a Child then blasting the Estate Now consider your wayes Eccl. 7. 14. In the day of adversity consider then is the Duty in Season Affliction doth not rise out of the dust God hath some end in these Providences and what is his end but to make me mindfull of my Duty to him See for what end these things come and to what issue they tend that we may hear the Rod and know the meaning of the Providence If you do not consider God will make you consider before he hath done with you Ier. 23. 20. The anger of the Lord shall not return till he hath performed all the thoughts of his Heart And then you shall consider it perfectly God will follow blow after blow till we do consider his minde and purpose Ier. 30. 24. The fierce anger of the Lord shall not return untill he hath done it and untill he hath performed the intents of his Heart 2. To reprove us for not taking this advantage When we are set a thinking of our ways we have many thoughts and sensible stirrings but they come to nothing because we do not follow it close you think and have some workings of Conscience but do they end in a fixed purpose Some break through all as Saul forces himself 1 Sam. 13. 12. Break through all restraints of Conscience Foelix had his qualme but he puts it off to another Season Oh consider these things will one day be a Witness against you the sensible workings upon your Hearts by the word and rod. Use 2. Is to stir us up-to this Work serious consideration in order to sound Conversion 1. Be frequent in it if daily you called your selves to an account all acts of Grace would thrive the better Seneca of Sextius quid hodie malum sanasti cui vitio obstitisti You have God's example in reviewing every days work and in dealing with Adam before he slept The Man that was unclean was to wash his cloaths at Even-tide 2. Seriously set your self to it Deuter. 32. 46. Set your Hearts unto all the Words which I testifie among you this day It is a
little longer No it is demanded now he doth not give it up but it is taken away from him Reason with thy self as Isaac Gen. 27. 2. I allude to it Behold now I am old I know not the day of my death make me savoury meats that my Soul may bless thee before I die So reason I have spent so much time in the world and I know not the day of my dissolution when God will call me home Oh let me go to God that he may bless me before I die 2. You know not whether the means of Graâ—… shall be continued to you or no and such affectionate offers and melting entreaties Acts 13. 46. Since you put away the word of God from you you judge your selves unworthy of everlasting Life God will not always wait upon a lingring Sinner but will take the denial and be gone They judge themselves unworthy of that Grace they pass Sentence upon themselves 2 Cor. 6. 1 2. Now is the accepted time now is the day of Salvation we beseech you receive not the Grace of God in vain God hath his seasons and when these are past will not treat with us in such a mild affectionate manner The means of Grace are removed from a people by strange Providences when they have slighted the offers of Grace Luke 13. 7. These three years I came seeking fruit on this Fig-tree and finde none cut it down why cumbreth it the ground In that Text there 's first God 's righteous expectation These three years I came seeking Fruit. He was the dresser of the Vineyard they were the three years of his Ministry as by a serious harmonizing the Evangeliâ—…ts will appear that he was just now entring upon his last half year they had his Ministry among them 2 Their unthankfull frustration I find none nothing answerable to what means they enjoyed 3 God's terrible denunciation Cut it down why cumbreth it the ground God will root up a people or remove the means and therefore will ye leave it upon such uncertainties 3. There 's an uncertainty of Grace 2 Tim. 2. 25. If God peradventure will give them repentance to the acknowledging of the truth It is a meer hazard it may be he will it may be not It is uncertain whether the Spirit of God will ever put in your Heart a thought of turning to God again Gen. 6. 3. My Spirit shall not always strive with man The Spirit of God strives for a long while follows a Sinner casts in many an anxious Thought troubles and shakes him out of his carnal quiet and security but this will not always last Ah Christians there are certain Seasons if we had the skill to take hold of them there is an appointed fixed time when God is nearer to us then at another time and we shall never have our Hearts at such an advantage Isa. 55. 6. Call upon him while he is near and while he may be found There are certain Seasons which are times of finding Some are of opinion that there are certain Seasons when a Man may be rich if he will when God offereth him an opportunity for an Estate in the World if he knew the time and how to take hold of it Certainly to those that live under the means of Grace there 's a time of finding when God is nearer to them than at another time and therefore will you slip that and leave it upon such great uncertainties 4. There 's an uncertainty in this we are not certain of having the use of our natural Faculties we may lose our Understandings by a stupid Disease and God may bring a Judgment upon those that dally with him in the work of Repentance It is an usual Judgment upon them that while they were alive did forget God when they come to die to forget themselves and have not the free use of their Reason but invaded with some stupid Disease die in their Sins and so pass into another World Reason 4. The Fourth Reason is the great mischief of delay 1. The longer we delay the greater indisposition is there upon us to embrace the Ways of God Oh Christians when we press you to Holy things to turn your selves to the Lord you begin to make some Essay and then are discouraged and find it is hard and tedious to Flesh and Bloud and so you give over Now mark if it be hard to day it will be harder the next so the third onward for it is hardness of heart that makes the Work of God hard Now the more we provoke God the more we resist his Call the more hard the Heart is the impulsions of his Grace are not so strong as before and the Heart every day is more hardned As a Path weareth the harder by frequent treading so the Heart is more hard the Mind more blind the Will more obstinate the Affections more engaged and rooted in a course of Sin Ier. 13. 23. Can the Ethiopian change his Skin or the Leopard his Spots then may ye also doe good that are accustomed to doe evil O to break off an inveterate Custom is hard A Plant newly set is more easily taken up than a Plant that hath taken root When we grow old and rotten in the way of Sin it will be much harder for us than now it is the longer we lie soaking here in Sin the farther off from God 2. We provide the more discomfort for our selves Always the proportion of our Sorrow is according to the measure of our Sins Whether it be godly Sorrow the sorrow of Repentance or desparing Sorrow those Horrours which are imprest upon us as a Punishment of our Rebellion and Impenitency in both sences you still increase your Sorrow the more you sin For the sorrow of Repentance it is clear that Sorrow must carry proportion with our Offences She that had much forgiven wept much Certainly it will cost you the more Tears a greater humbling before God the longer you continue in a course of Sin against him And for the sorrow of Punishment you are treasuring up wrath against the day of wrath Rom. 2. 5. your Burthen will be greater and more increased upon you It is too heavy for your Shoulders already to bear why should we adde to the weight of it Either our sorrow of Repentance will be greater or the anxious sense of our Punishment for in both God observes and God requires a proportion 3. Consider how unfit we shall be for God's service if we delay a little longer when our strength is spent and vigour of youth exhausted when our Ears grow deaf Eyes dim Understanding dull Affections spent Memory lost is this a time to begin with God and to look after the business of our Souls Certainly he that made all that was our Creatour deserves the flowr of our strength Eccles. 12. 1. when the tackling is spoil'd and Ship rotten is that a time to put to Sea or rather when the Ship is new built Shall the Devil feast upon
's the reality Matth. 22. 7. They which were invited to the Wedding varnished their denial over with an excuse Delay is a denial for if they were willing there would be no excuse To be ridd of importunate and troublesome Creditors we promise them payment another time and we know our Estate will be more wasted by that time it is but to put them off So this delay and putting off God is but a shift Here 's the misery God always comes unseasonably to a carnal heart It was the Devils that said Matth. 8. 29. Art thou come to torment us before our time Good things are a torment to a carnal heart and they always come out of time Certainly that 's the best time when the word is prest upon the heart with evidence light and power and when God treats with thee about thine eternal peace Reason 6. There are very urgent reasons to quicken us to make hasâ—…e 1. The state wherein we are at present is so bad and dangerous that we can never soon enough come out of it The state of a man in his Carnal condition is compared in Scripture to a Prison Rom. 11. 32. God hath concluded or shut them all up in unbelief And mark it is a Prison that is all on fire Oh when poor Captives are bolted and shut up in a flaming Prison how will they run hither and thither to get out So should we run and strive to get out of this flaming Prison You cannot be too soon out of the power of the Devil or from under the curse of the Law the danger of hell fire and the dominion of sin Matth. 3. 7. Who hath warned you to flee from the wrath to come He doth not say to goe nor to run but to flee Fleeing from wrath to come that 's the truest motion And so Heb. 6. 18. They which had the avenger of blood at their heels fled for refuge to take hold of the hope set before them If there be poyson in our Bowels we think we can never soon enough cast it out If fire hath taken hold of a building we do not say we will quench it hereafter the next week or next moneth but think we can never soon enough quench it Or if there be a wound in the Body we do not let it alone till it 〈◊〉 and rankle Christians you may apply all this to the present case here the danger is greater There is no Poyson so deadly as Sin which hath infected all Man-kind no wound so dangerous for that will be the death of Body and Soul no fire so dreadfull as the wrath of God therefore we cannot soon enough come out of this condition 2. We cannot be happy soon enough for the state we make after is the arms of God the bosome of Iesus the hopes of Eternal Life we cannot soon enough get within the compass of such priviledges Oh shall Christ lie by as a dead Commodity or breaded ware It shews we know not the gift of God Iohn 4. If we had a due sense and value of his Excellency we would take the morning Market and let not Christ Iesus with all his benefits lie by as a Commodity that may be had at the last at any time of the day we would look upon him as the quickest ware in the Market and flock to him as Doves to the windows Isa. 6. You would force your way that you might get into his heart you would count all things but dross and dung that you might gain him It will be sweet to be incircled in the embraces of Iesus Christ to have his left hand under your head and his right hand to embrace you Cant. 2. 6. and will you delay when he stands offering himself and stretching out his hands all the day long to receive you SERMON LXVIII PSAL. CXIX 60. I made haste and delayed not to keep thy Commandments I Come now to the Application Use 1. Is to reprove the dallying with God which we are conscious to in the work of Conversion which is so common and natural to us We are apt to put off God from time to time from Child-hood to Youth from Youth to Mans-age from Mans-age to Old-age from Old-age to Death-bed and so the Devil steals away one hour after another till all time be past I shall 1 speak of the causes of this delay 2 represent the hainousness of it that you may not stroke this sin with a gentle censure and think lightly of the matter I. Of the causes of this delay 1. Unbelief or want of a due sense or sight of things to come If men were perswaded of Eternal Life and Eternal Death they would not stand hovering so long between Heaven and Hell but presently engage their hearts to draw nigh to God But we cannot see afar off 2 Pet. 1. 9. Nature is purblind to carnal hearts there 's a mist upon Eternity they have no prospective whereby to look into another World therefore it hath no influence upon them to quicken them to more speed and earnestness If we had a due sense of Eternal Death surely we would be sleeing from wrath to come no motion should be earnest and swift enough to get from such a danger If we had a due sense of Eternal Life we would be running to take hold of the hope that is before us Heb. 6. 18. 2. Security If men have a cold belief of Heaven and Hell if they take up the currant opinions of the Country yet they do not take it into their serious thoughts they put far away the evil day Amos 6. 3. Things at a distance do not startle us as a clap of Thunder afar off doth not fright us so much as when it is just over our heads in our own Zenith We look upon these things as to come so put off the thought of them Next to a want of a sound belief the want of a serious consideration is the cause why men dally with God If we had the same thoughts living and dying our motions would be more earnest and ready When Death and Eternity is near we are otherwise affected than when we look upon it as afar off One said of a zealous Preacher he Preacheth as if Death were at my back Oh could we look upon Death as at our back or heels if men did but consider that within a few dayes they must go to Heaven or Hell that there is but the slender thread of a frail Life upon which they depend that is soon fretted asunder they would not venture any longer to be out of a state of Grace nor dally with God But we think we may live long and time enough to repent by leisure we put far off the day of our change and so are undone by our own security 3. Aversness of heart from God That which makes us desirous to stay longer in a way of Sin doth indeed make us loth to turn at all and what 's that Obstinacy and unsubjection
are related to us or in whose good or ill we are concerned As publick Persons as Magistrates 1 Tim. 2. 1 2. I exhort therefore that first of all supplication prayers intercessions and giving of thanks be made for all men for Kings and for all that are in authority Pastors of the Church 2 Cor. 1. 11. You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf Or our Kindred according to the flesh or some bond of Christian duty Rom. 12. 15. Rejoyce with them that do rejoyce Another place where this Duty is enforced is Eph. 5. 20. where we are bidden to give thanks always for all things unto God and the Father in the name of our Lord Iesus Christ. Where you see it is a duty of an universal and perpetual use and wherein the honour of God and Christ is much concerned A third place is 1 Thess. 5. 18. In every thing give thanks for this is the will of God in Christ Iesus concerning you See what Reason he urgeth the express will of God requiring this worship at our hands We are to obey intuitu voluntatis God's Will is the fundamental Reason of our Obedience in every Commandment but here is a direct charge now God hath made known the wonders of his love in Christ. I shall prove to you that this is a necessary Duty a profitable Duty a pleasant and delightfull Duty 1. The necessity of being much and often in Thanksgiving will appear by these two Considerations 1. Because God is continually beneficial to us blessing and delivering his People every day and by new Mercies giveth us new matter of Praise and Thanksgiving Psalm 68. 19. Blessed be the God of our Salvation who loadeth us daily with his benefits Selah He hath continually favoured us and preserved us and poured his Benefits upon us The Mercies of every day make way for Songs which may sweeten our Rest in the night and his giving us Rest by night and preserving us in our sleep when we could not help our selves giveth us Songs in the morning And all the day long we find new matter of Praise our whole work is divided between receiving and acknowledging 2. Some Mercies are so general and beneficial that they should never be forgotten but remembred before God every day Such as Redemption by Christ Psalm 111. 4. He hath made his wonderfull works to be remembred We must daily be blessing God for Iesus Christ 2 Cor. 9. 15. Thanks be unto God for his unspeakable gift I understand it of his Grace by Christ. We should ever be thus blessing and praising him for the keeping of his great Works in memory is the foundation of all Love and Service to God 2. It is a profitable Duty The usefulness of Thanksgiving appeareth with respect to Faith Love and Obedience 1. With respect to Faith Faith and Praise live and die together if there be Faith there will be Praise and if there be Praise there will be Faith Iâ—… Faith there will be Praise for Faith is a Bird that can sing in Winter Psalm 56. 4. In God will I praise his word in God have I put my trust I will not fear what flesh can do unto me And verse 10. In God I will praise his word in the Lord I will praise his word His Word is satisfaction enough to a gracious Heart if they have his Word they can praise him before hand for the grounds of Hope before they have injoyment As Abraham when he had not a foot in the Land of Canaan yet built an Altar and offered Sacrifices of Thanksgiving because of God's grant and the future possession in his Posterity Gen. 13. 18. Then whether he punisheth or pittieth we will praise him and glory in him Faith entertaineth the Promise before Performance cometh not onely with confidence but with delight and praise The other part is if Praise there will be Faith that is supposing the Praise real for it raiseth our Faith to expect the like again having received so much grace already All God's Praises are the Believers Advantage the Mercy is many times given as a pledge of more Mercy In many cases Deus donando debet if life he will give food and bodily raiment it holdeth good in Spiritual things if Christ other things with Christ. One Concession draweth another if he spares me he will feed me cloath me The Attributes from whence the Mercy cometh is the Pillar of the Believers confidence and hope if such a good then a fit Object of trust If I have found him a God hearing Prayer I will call upon him as long as I live Psalm 116. 2. Praise doth but provide matter of Trust and represent God to us as a Storehouse of all good things and a sure foundation for dependance 2. The great respect it hath to Love Praise and Thanksgiving is an act of Love and then it cherisheth and feedeth Love It is an act of Love to God for if we love God we will praise him Prayer is a work of necessity but Praise a meer work of duty and respect to God We would exalt him more in our own hearts and in the hearts of others Psalm 71. 14. I will hope continually and will yet praise thee more and more We pray because we need God and we praise him because we love him Self-love will put us upon Prayer but the Love of God upon Praise and Thanksgiving then we return to give him the Glory Those that seek themselves will cry to him in their distress but those that love God cannot endure that he should be without his due honour In Heaven when other Graces and Duties cease which belong to this imperfect State as Faith and Repentance cease yet Love remaineth and because Love remaineth Praise remaineth which is our great employment in the other World So it feedeth and cherisheth Love for every benefit acknowledged is a new fewel to keep in the fire Psalm 18. 1. I will love thee O Lord my strength Psalm 116. 1. I will love the Lord who hath heard the voice of my Supplications Deut. 30. 20. That thou mayst love the Lord who is thy life and the length of thy days The Soul by Praise is filled with a sense of the mercy and goodness of God so that hereby he is made more amiable to us 3. With respect to Submission and Obedience to his Laws and Providence 1. His Laws The greatest bond of Duty upon the fallen Creature is Gratitude now gratefull we cannot be without a sensible and explicite acknowledgment of his goodness to us the more frequent and serious in that the more doth our love constrain us to devote our selves to God Rom. 12. 1. I beseech you therefore Brethren by the mercies of Gâ—…d that you present your selves a living sacrifice holy acceptable to God which is your reasonable service To live to him 2 Cor. 5.
instance of Self-denial why so carefull to serve and glorifie God Rom. 14. 8. For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords they have given up themselves to be employed at his Command 2. Him they serve How do they serve him 1. They must serve God with the Spirit as well as the Body Rom. 1. 9. God is my Witness whom I serve with my Spirit in the Gospel of his Son So Phil 3. 3. We are the Circumcision which worship God in the Spirit Rom. 12. 11. Fervent in Spirit serving the Lord. Rom. 7. 6. That we should serve in newness of Spirit When the heart is â—…enewed disposed and fitted for his fear and service there is an honest purpose and endeavour to serve him 2. You must serve him faithfully devoting your selves to do his Will and to seek his Glory Your intention trade and study must be to honour God and please him that if it be asked for whom are you at work for whom speaking or spending your time whose Business are you doing you may answer all is for God If the pleasing oâ—… the Flesh be their work or scope they are said to serve their own Bellies Rom. 16. 18. They that are such serve not the Lord Iesus but their own Belly 3. Chearfully having so good a Master let us take pleasure in our Work here is all good Good Master good Work good Wages certainly the more Good any man findeth God to be and the more good he himself hath received the more good he ought to be the Goodness of God should melt us and awe us There are two Questions every one of you should put to your selves What hath God done for you and what have you done for God When you thus serve God you may plead it to God as David Psal. 116. 16. O Lord truly I am thy Servant I am thy Servant You may expect relief and protection and maintenance Servants have their dole and portion from their Masters hands 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 untill that he have mercy upon us He that doth Gods Will shall have his Protection and Blessing you have a sanctified Interest in all that falleth to your share 1 Cor. 3. 22 23. Whether Paul or Apollo or Cephas or life or death or things present or things to come all are yours and ye are Christs and Christ is Gods Lastly God will now and then visibly put some marks of distinction on them Mal. 3. 18. Then shall ye return and discern between the Righteous and the Wicked between him that serveth God and him that serveth him not For a while their Glory may be clouded they may be hardly dealt with in the world but God hath his times of presenting all things in their own colours but the chief time of manifestation is hereafter when the Servants of Christ come to receive their full Reward then they find him to be a good Master indeed Iohn 12. 26. If any man serve me him will my Father honour 2. Doctr. That the good which God hath done for us should be thankfully acknowledged We should not be always craving always complaining there should be a mixture of thanksgiving Col. 4. 6. Continue in Prayer and watch in the same with Thanksgiving together with the expression of our wants and desires there must be Thanksgiving for Favours already received 1. There is a time for all things for confessing Sin for begging Mercy for thankfull Acknowledgments though in every Address to God there should be somewhat of all these yet at certain seasons one is predominant In a time when God is offended Confession of sin in a time of great wants and streights Prayer in a time of great receivings Thanks The times that pass over us bring upon us many changes every change of dispensation must be sanctified by a sutable Duty As no condition is so bad but a good man can find an occasion of praising God and trusting in Him so no Condition so good but matter of Humbling and Self abasing will arise yet there are special Occasions that require the one or the other Opus diei in die suo James 5. 13. Is any among you afflicted let him pray is any merry let him sing Psalms Psal. 50. 15. Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me 2. It is a disingenuous spirit to ask Mercy for supplying our Wants or delivering us from troubles and not acknowledge Mercy when that supply or deliverance is received Prayer is a work of necessity but Praise of mere Duty Self-love will put us upon Prayer but the Love of God upon Praise and Thanksgiving we pray because we need God we praise because we love God and have a sense of his Goodness to us Luke 17. 15. One of them when he saw that he was healed with a loud voice turned back and glorified God Most turn back upon the Mercy-Seat do not give Glory to God when their turn is served 3. It is for the glory and honour of God that his Servants should speak good of his Name When they are always complaining they bring an ill report upon the Ways of God like the Spies that went to view the Promised Land But it is a great invitation to others when we can tell them how good God hath been to us Psal. 34. 8. Oh taste and see that the Lord is good blessed is the man that trusteth in him This doth draw in others to come and take share with us 4. It is for our profit the more thankfull for Mercies the more they are increased upon us As vapours return in showers The sea putteth out of her fulness into the rivers and they again refund into the Sea the water received thence Psal. 67. 5 6. Let the People praise thee O Lord. Then shall the Earth bring forth her increase When the Springs are low we pour in a little water into the Pump not to enrich the Fountain but to bring up more for our selves It is not only true of outward Increase but spiritual also Col. 2. 7. Be ye rooted in the Faith and abound therein with Thanksgiving If we give thanks for so much Grace as we have already received it is the way to increase our store we do no more thrive in Victory over Corruption or the increase of divers Graces because we do no more give Thanks 5. It prevents many sins I shall name two 1. Hardness of Heart When we are not thankfull for Blessings they prove an occasion to the Flesh and so our Table is made a snare Psal. 69. 22. and our welfare a Trap. Men go on stupidly receiving Blessings but do not acknowledge the Donor but when we own God upon all occasions
is pleasing in his sight and that is the ready way to come to Knowledge and sound Judgment Iohn 17. 17. Sanctify them through thy Truth thy word is Truth John 3. 21. He that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God Men that have a mind to maintain an Opinion or suffer an evil Practice are prejudiced and byassed by the Idol that is in their hearts and so do not see what may be seen and what they seem to search after Therefore David urgeth this as an Argument in the latter end of the Text I have believed thy Commandments That is to say Lord I know this Word is thine and I am willing to practise all that thou requirest The great thing that is to be aimed about Knowledge is not onely that we may know and be able to jangle about Questions or that we may be known and esteemed for our knowledge but that we may practise and walk circumspectly and in evil days and times know what the will of the Lord is concerning us to desire knowledge as those that know the weight and consequence of these things as I shall shew more fully hereafter Those that would have good Judgment and Knowledge must be willing to understand their Duty and practise all that God requireth that they may neither doe things rashly and without knowledge and deliberation for then they are not good how good soever they be in themselves Prov. 19. 2. Also that the Soul be without knowledge is not good Or doubtingly after Deliberation For he that doubteth is in part condemned in his own mind Rom. 14. 23. And he that doubteth is damned if he eat We must have a clear Warrant from God or else all is nought and will tend to evil Then it is the Spirit of God satisfieth these desires when we earnestly desire of him to be informed in the true and perfect way Iohn 6. 45. They shall be all taught of God He hath suited Promises to the pure and earnest desire of Knowledge Then it is the Lord who sendeth means and blesseth means as he sent Peter to Cornelius Acts 10. and Philip to the Eunuch Acts 8. All is at his disposal and he will not fail the waiting Soul He hath made Christ to be Wisdome for this very end and purpose that he might guide us continually 1 Cor. 1. 30. But of him are ye in Christ Iesus who of God is made unto us Wisdome and Righteousness and Sanctification and Redemption 3. You must seek it in the Word that maketh us wise to Salvation and by the continual study of it we obtain Wisdome and Discretion There we have the best and safest Counsel It maketh wise the simple Psalm 19. 7. No case can be put so far as it concerneth Conscience but there you shall have satisfaction Col. 3. 16. Let the word of God dwell in you richly in all Wisdome You must not content your selves with a cursory reading but mark the end and scope of it that you may be made compleatly wise by frequent reading hearing Meditation upon it and conferring about it There you find all things necessary to be believed and practised therefore you must hear it with Application reade it with Meditation 1. Hear it with Application the Lord blesseth us in the use of instituted means both light and flame are kept in by the breath of preaching Where Visions faile the People perish men grow bruitish and wild It is a Dispute which is the sense of Learning the Ear or the Eye by the Eye we see things but by reason of innate Ignorance we must be taught how to judge of them Iames 1. 19. Wherefore my Brethren let every man be swift to hear take all occasions And we must still apply what we hear Nunquid ego talis Rom. 8. 31. What shall we then say to these things Job 5. ult Loe this we have searched so it is hear it and know thou it for thy good Heb. 2. 3. How shall we escape if we neglect so great Salvation Return upon thine own heart 2. Reading Scriptures is every man's work who hath a Soul to be saved Other Writings though good in their kind will not leave such a lively impression upon the Soul All the moral Sentences of Seneca and Plutarch do not come with such force upon the Conscience as one saying of God's Word God's Language hath a special Energy here must be your study and your delight Psalm 1. 2. His delight is in the Law of the Lord and in his Law doth he meditate day and night 2 Tim. 3. 16 17. All Scripture is given by inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the man of God may be perfect throughly furnished unto all good works These make you wise unto Salvation your Tast is not right when you relish and savour humane Writings though never so good more than the Word of God A draught of Wine from the Vessel is more fresh and lively that Conviction which doth immediately rise out of the Word is more prevailing We suspect the mixture of Passion and private Aims in the Writings of others but when Conscience and the Word are working together we own it as coming from God himself besides those that are studying and reading and meditating on the Word have this sensible advantage that they have Promises Doctrines Examples of the Word ready and familiar upon all occasions others are weak and unsetled because they have not Scriptures ready In the whole work of Grace you will find no weapon so effectual as the Sword of the Spirit Scriptures seasonably remembred and urged are a great relief to the Soul No diligence here can be too much If you would not be unprofitable sapless indiscreet with others weak and comfortless in your selves reade the Scriptures We have sic scriptum est against every Temptation Besides you have the advantage to see with your own Eyes the Truth as it cometh immediately from God before any art of man or thoughts of their head pass upon it and so can the better own God in what you find 4. Long use and exercise doth much increase Judgment especially as it is sanctified by the Spirit of God You get an habit of discerning fixing directing guiding your ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5. 14. Who by reason of use have their Senses exercised to discern good and evil As men of full age by long use and exercise of the Senses of seeing smelling tasting have acquired a more perfect knowledge to discern what food is good and wholsome and what is unwholsome so by much Attention Studying and Meditation men who have exercised the intellectual Faculty to find out the scope and meaning of the Word of God do attain a more discerning Faculty and understand better the Truth of the Word and can judge what Doctrine is true and what false and more easily apprehend
28. When God will immediately and in a fuller latitude communicate himself to his Creatures and there will need nothing besides himself to make us happy Here we enjoy God but not fully nor immediatly We enjoy him in his creatures but it is at the second or third hand the Creature interposeth between him and us Hosea 2. 21 22. And it shall come to pass in that day I will hear saith the Lord I will hear the Heavens and they shall hear the earth and the earth shall hear the corn and the wine and the oyle and they shall hear Iezreel In Ordinances it is but a little strength and comfort that we get such as is consistent with pain and sorrow it is not full because it is not immediate A Pipe cannot convey the whole Fountain nor the Ordinances the Full of God in Christ only a little supply either as we need or are able to receive but then God will be all in all he will do his work by himself The narrowness of the means shall not straiten him nor the weakness of the vessel hinder him to express the full of his Goodness in full perfection II. How is his Goodness manifested to us 1. In our Creation in that he did raise us up out of nothing to be what we are and form us after his own Image God made us not that he might be happy but liberal that there might be creatures to whom to communicate himself our Beings and Faculties and Powers were the fruits of his meer goodness When God made the world then was it verified He is good and doth good Gen. 1. For as the goodness of his nature inclined him to make it so his work was good after every days work there cometh in his approbation behold it was good and when he had made Man and set him in a well furnished world and compared all his works together then they were very good v. 31. That he still fashioneth us in the womb and raiseth us into that comely shape in which we afterwards appear it is all the effect of his Goodness 2. In our Redemption therein he commendeth his Love and goodness in providing such a Remedy for lost sinners There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3. 4. But after that the Kindness and Love of God our Saviour towards man appeared In creation he shewed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is brought nearer to us as subsisting in our Nature 1 Tim. 3. 16. Great is the mystery of Godliness God manifested in the flesh And so God had greater advantages to communicate himself to us in a more glorious way by the Redeemer that we might for ever live in the admiration of his Love 3. In daily Providence so the goodness of God is twofold 1. Common and general to all Creatures especially to Mankind Psalm 145. 9. The Lord is good to all his tender Mercy is over all his works Upon all things and all persons he bestoweth many common blessings as natural Life Being Health Wealth Beauty Strength and supplyes necessary for them There is none of God's Creatures but tast of his bounty and have sufficient proof that a good God made them and preserveth them the young Ravens Psalm 147. 9. He giveth to the beast his food and to the young Ravens which cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the wicked Mat. 5. 45. He maketh his Sun to shine on the evil and on the good and sendeth rain on the just and on the unjust 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 These common Mercies argue a good God that giveth them though not always a good People that receiveth them This Goodness of God sheweth it self daily and bountifully 2. Special God is good to all but not to all alike So he is good to his People whom he blesseth with spiritual and saving Benefits So Lam. 3. 25. The Lord is good unto them that wait for him to the Soul that seeketh him So Psalm 86. 5. For thou O Lord art Good and ready to forgive and plenteous in Mercy unto all them that call upon thee For this kind of Goodness a qualification is necessary in the receiver Satan will tell you God is a good God but he leaveth out this to those that Love and Fear him and wait upon him This peculiar Goodness yieldeth spiritual and saving Blessings such as pardoning of Sins Isa. 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will abundantly pardon Instruction in the ways of God in the Text thou art good and dost good teach me thy statutes And in short all the means and helps that are necessary unto everlasting Glory 2 Thess. 1. 11. 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 Once more to the objects of his peculiar Love common Blessings are given in Love and with an aim at our good Psalm 84. 11. No good thing will he withhold from them that walk uprightly So that the ordinary favours which others enjoy they are sanctified to them They are from Love and in bonum for Good God is ready to help them onwards to their everlasting hopes and that estate which they expect in the world to come where in the Arms of God they shall be blessed for evermore III. Why ought those that come to God to have a deep sense of this First What is this deep Sense 1. It must be the fruit of Faith believing God's Being and Bounty or else it will have no force and authority upon us Heb. 11. 6. He that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him If we have but cold Notions or dead Opinions of the Goodness of God they will have little power on us It is Faith sets all things a-work there must be a sound belief of these things if we would practically improve them 2. It must be the fruit of constant Observation of the effects of his Goodness vouchsafed to us so that we may give our Thanks and Praise for all that good we do enjoy Careless Spirits are not sensible of the hand of Providence never take notice of good or evil therefore the Psalmist saith Psalm 107. 8. Oh that men would praise the Lord for his goodness and for his wonderfull works to the Children of Men He repeateth the same verse 15. and verses 21 31. and concludeth all verse 41. Whoso is wise and will observe those things even they shall understand the loving kindness of the Lord. We are more backward to the observation of the
is one of the Love Errors of the Children of God like a Disease which is incident only to the best tempers 3. The Kinds of Fainting 1. There is a Fainting which causeth great trouble and dejection of spirit 2. There is a Fainting which causeth Apostasie and Defection from God and the Cause of Religion 1. There is a Fainting which causeth dejection and trouble this is spoken of Heb. 12. 5. My son despise not thou the chastening of the Lord neither faint when thou art rebuked of him There are the two Extremes Slighting and Fainting Now this is a fault in the children of God to be much perplexed in their Troubles but yet this may be incident to them Religion heightning their sense of Evils and their vehement desires of the comforts of God's presence increasing their trouble 2. There is a Fainting which causeth defection and falling off from God out of cowardice and carnal fear and cast off the profession of Christianity when they find it troublesom they grow weary incline to Apostasie this is not incident to the children of God Rev. 2. 3. Thou hast born and hast patience and hast laboured and hast not fainted not given over the Cause of God There is a Fainting which is a slacking or remitting somewhat in our spiritual course when Men begin a little to relent and to give way to coldness and lukewarmness and do not keep up their former zeal and fervency or diligence in heavenly things This may befal sometimes the Servants of God abate somewhat of their former forwardness Eph. 3. 13. when either they suffer themselves or those who are primarily instrumental in the work of the Gospel are cast into a suffering condition And there is a Fainting which makes totally and finally to abandon the ways of God Gal. 6. 9. He 〈◊〉 reap in due time if he faint not There it is not taken for some remissness which may beâ—… the best of God's Servants but a total defection 4. The Considerations which may preserve us from Fainting First It argueth that you are lazy love the ease of the flesh have small strength if you faint upon every appearance of difficulty and trouble Prov. 24. 10. If thou faint in the day of adversity thy strength is small Sinners are not discouraged with every inconvenience occasioned by their sin but can deny themselves for their lusts sake and shall we be soon discouraged in God's service 2dly Others that have born far heavier Burthens do not sink under them The Lord Christ Heb. 12. 3. For consider him who endured such contradiction of sinners against himself lest ye be wearied and faint in your minds Nay many of his precious Servants Heb. 12. 4. Ye have not yet resisted unto blood striving against sin If against Sin are we only to praise their courage never shew our own or do we think to go to Heaven without conflicts when it doth cost them so dear 3dly We have given counsel to others Job 4. 5. But now it is come upon thee and thou faintest it toucheth thee and thou art troubled It is an easier matter to instruct others than to carry it well our selves The well will give counsel to the sick and those that stand on land direct those that are apt to sink in deep waters But should not we remember these things our selves 4thly God promises to moderate the Afflictions of his People and to sweeten the bitterness of them to take off the oppressing weight of their troubles lest their souls faint Isa. 57. 16. For I will not contend for ever neither will I be always wroth for the spirit should fail before me and the souls which I have made The consideration of Man's infirmity and weakness unable to hold out causeth the Lord to stay his hand he will not utterly dishearten and discourage his People that wait for him A good Man will not overburden his Beast 5thly When Reason is tired Faith should supply its place and we should hope against hope Rom. 4. 18. For Faith can fetch one contrary out of another and get water out of the Rock as well as out of the Fountain when probable means miscarry then it is a time for God to work and Faith should bear us out when Sense and Reason cannot 6thly Give vent to the ardor of your desires in Prayer Luke 18. 1. He spake a parable to them to this end that men ought always to pray and not to faint And Jonah 2. 7. When my sould fainted within me I remembred the Lord and my prayer came in unto thee into thine holy temple Keep up the suit 't will come to an hearing one day though it be long ere God ariseth to the Judgment yet then make sure work of it 7thly By waiting upon God we learn to wait more Isa. 40. 31. They that wait upon the Lord shall renew their strength they shall mount up with wings as eagles they shall run and not be weary and they shall walk and not faint Eternal blessings eyed and prepared for will support a fainting Soul in the worst evil 2 Cor. 4. 16. For this cause we faint not though our outward man perish yet the inward man is renewed day by day The greatest troubles cannot make void thy hope if our spiritual state increase and our eternal hopes thrive III. DOCT. Though the Soul be in a fainting condition yet it will accept of nothing but God's Salvation Thy Salvation Psal. 94. 18. When I said My foot slippeth thy mercy O Lord held me up And ver 19. In the multitude of my thoughts within me thy comforts delight my soul. Men may seek to get out of their troubles from wicked Men two ways either by carnal compliance or by the use of indirect means 1. By carnal compliance when Men violate and prostitute their Consciences for their peace sake 'T is said of some Heb. 11. 35. That they accepted not deliverance that they might obtain a better resurrection They might upon certain conditions have been freed from those cruel pains and tortures but those conditions were contrary to the Law of God We have God's deliverance upon better terms than Man's and it is better in its self 2. By using indirect means to get off the trouble this is making too much haste Isa. 28. 16. He that believeth shall not make haste Ravishing the Blessing rather than waiting for the issues of God's Providence Those that do so God will reckon them with the workers of iniquity Psal. 125. 5. As for such as turn aside to their crooked ways the Lord shall lead them forth with the workers of iniquity but peace shall be upon Israel They that shift for themselves lose the benefit of God's protection These are dealt with as open Enemies Now the Reasons of the Point are these First Because they are satisfied in God's Providential Government God never puts power in the hands of wicked Men but for his own holy ends Therefore while God continueth them they are
patience continue in well doing and then we may lift up our Souls to it Our Reward is sure The second Point Is from the incident weakness because of the delay of help Mine eyes fail for thy word He had his eyes fixed upon the Promise till they were quite wearied II. DOCT. Though his People wait for him yet God may so long delay and suspend the performance of the Promises till they count it an hopeless business First Suspend The Reasons are these 1. Not because he is unwilling to give but because he will have us better prepared to receive Psal. 10. 17. Thou wilt prepare their heart thou wilt cause thine ear to hear We understand it usually of preparing the heart for Prayer to ask the mercy but it is also meant of preparing the heart to receive the mercy 2 Chron. 20. 35. The high places were not taken away because the people had not yet prepared their heart to the God of their fathers They were not fit to have a thorow Reformation accomplished in their days The Baker watcheth when the Oven is hot and then puts in the Bread At another time it went on roundly for God had prepared the People 2 Chron. 29. 36. When we are in a posture mercy will not be long a coming Heaven the great mercy is not given us till prepared as Heaven is prepared for us so we for it Rom. 9. 23. That he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory And Col. 1. 12. Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the saints in light So other mercies our unpreparedness lieth as a block in the way and hindreth the free passage of God's mercy to us till he send his work before him c. Is. 40. 10. Behold the Lord God will come with strong hand and his arm shall rule for him Behold his reward is with him and his work before him 2. To awaken fervency of Prayer and that the Blessing may be the more earnestly sought after and highly valued A thing easily come by doth not stir up such a desire after it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We despise easie gotten Favors but that which is long and earnestly sought is the dearer to us Therefore the Lord to commend his Favors to us and to set a price upon them will have us pray much and long 1 Sam. 1. 27. For this child I prayed and the Lord hath given me the petition which I asked of him 3. God doth it to prove and exercise our Faith Many of his servants have gone to the Grave and his Promises not yet accomplished and yet have gone to the Grave in hope Heb. 11. 13. These all dyed in the faith not having received the promises that is things promised But having seen them afar off were persuaded of them and embraced them Then is Faith tryed when we can wait for the fulfilling of the Promises when we have no present enjoyment and know not when we shall have yea likely never to see it in our days The Patriarchs lived and dyed Believers Delay and non enjoyment did not break their hearts nor could Death it self extinguish their Faith Death might bereave them of their Friends and their temporal Estate and all their earthly comforts but of Faith it could not 4. That Patience may have its perfect work It is marvellous Patience that can yet wait for the Word when it will yield us the expected comfort though our eyes fail in waiting Then is the greatest discovery of its perfection when difficulties are many hope long delayed It hath but a part of its work before to still the mind under lesser or shorter evils The perfection of a thing is never discovered till it be put to a full tryal Patience is seen in waiting as well as suffering To bear a little while is but the imperfect work of Patience some lesser degree of it as to know a letter or two in the Book is but an imperfect kind of reading but to bear much and long that 's the perfect work To lift up some heavy thing from the ground argueth some strength but to carry it for an hour or all day is a more perfect thing 5. God delayeth the accomplishment of his Promises because many times the frame of his Providence requireth it All God's works have their appointed hour and time and God will not disturb the order of causes or work sooner or later but as the beautiful frame of his Providence doth permit John 2. 4. Woman what have I to do with thee mine hour is not yet come Our time wherein we would have him work and his time wherein he will work are often very different For he will not manifest his help when it will please us best but when his glory in working may be best seen John 7. 6. My time is not yet come but your time is always ready II. The other Branch is That God may delay so long till they be disheartned and give it over as an hopeless business David saith His eyes failed for the word When a man is disappointed of the things he looketh for then his eyes are said to fail So the captive Iews complained Lam. 4. 17. As for us our eyes have yet failed for our vain help in our watching we have waited for a Nation that could not save us 1. God may delay so long till his Enemies wax high and proud as if above the reach of all evil and God had forgotten them or approved their ways Psal. 50. 21. I kept silence and thou thoughtest I was altogether like thy self So long till all their fears are over Job 21. 9. Their houses are safe from fear neither is the rod of God upon them And their oppressions are multiplied Psal. 10. 5 6. His ways are always grievous for he hath said in his heart I shall not be moved 2. God may delay so long till a Land be wasted by sundry successive common Judgments that light upon good and bad Ier. 12. 4. After the complaint of the prosperity of the wicked the Prophet subjoineth How long shall the land mourn and the herbs of the field wither When they relent not the Land may fare the worse for them and the Godly among the rest suffer in these general Calamities God may plague the Nation with Dearth and Famine Plague and Pestilence War and Sword Fire and Burning And all this while no ceasing of their iniquities or oppressions 3. God may delay so long till his People be strangely perplexed and know not what to make of his Providence They wonder how his Justice can endure it Jer. 12. 1. Righteous art thou O Lord when I plead with thee yet let me talk with thee of thy judgments Wherefore doth the way of the wicked prosper wherefore are all they happy that 〈◊〉 treacherously Hab. 1. 12 13. Art thou not from everlasting O Lord my God
any thing for something cannot come out of nothing therefore we must stop in some first Cause and Eternal Being 3. That Eternity belongeth to God is to be seen in all his Attributes for if God be Eternal his Wisdom Power and Goodness are Eternal also First His Wisdom is Eternal for all things are present to the knowledge of God Things come to our knowledge successively some before and some after We see and know things according to their duration and existence We compute by days and years yesterday to morrow last year and next year one Generation passeth and another cometh but in God's understanding there is no succession of before and after Known to God are all his works from the beginning Acts 15. 18. God that doth all things in time knew them all before time otherwise his knowledge was not infinite and eternal they are all present to his understanding Hence is that expression 2 Pet. 3. 8. One day is with the Lord as a thousand years and a thousand years as one day All those differences of Duration which to the Creatures are longer or shorter are all alike to God for all things are constantly present to God and under his view and prospect Indeed the Lord is pleased to condescend to our shallow capacities and to give us leave to express his Duration in our own terms whil'st he calleth himself yesterday to day and for ever Heb. 13. 8. And Rev. 1. 4. From him which is which was and which is to come Yet in proper speaking God always is I am is his Name and all things to him are present either past present or to come Time hath no succession to him he beholdeth at once what is not at once but at several times there is nothing past to him to come to him but all present He knoweth the end of all things before he giveth them a beginning 2dly His Power is Eternal Therefore 't is said Rom. 1. 20. that his Eternal Power and Godhead is clearly understood from the Creation of the world and seen in the things that are made how could else so many things be educed out of nothing and still kept from returning into their original nothing if there were not an infinite and eternal power then and still at work So Isa. 26. 4. Trust ye in the Lord for ever for in the Lord Iehovah is everlasting strength We may depend upon him for his Arm is never dried up nor doth his Strength fail there is no wrinkle upon the Brow of Eternity God is where he was at first he continueth for ever a God of infinite power able to save those that trust in him 3dly His Goodness and Mercy they are Eternal Psal. 136. 't is often repeated For the mercy of the Lord endureth for ever 'T is true à parte antè his mercy did not begin of late but was towards us before we or the world were from all Eternity we were thought upon that he might do us good himself 'T is said With an everlasting love have I loved thee and therefore with loving kindness I have drawn thee Jer. 31. 3. Whomsoever God draweth to himself in time he loved them before all time and à parte post it holdeth good his love and affection continueth the same and shall do for ever he is not weary of doing good nor is his mercy spent you have both Psal. 103. 17. The mercy of the Lord is from everlasting to everlasting upon them that fear him The mercy was decreed and prepared before the beginning of the world and we shall have the fruits and effects of it when the world shall be no more 'T was from everlasting for God foreseeing the Fall of Adam provided us a remedy in Christ and having all lapsed Mankind in his prospect and view did out of his free love chuse some whil'st others are passed by to life and salvation by Christ. That God did from Eternity decree and purpose this is manifest because he doth in time effect it otherwise he should not work all things according to the counsel of his will Ephes. 1. 11. or else his Will would be mutable willing that in time which he willed not from Eternity whereas in him there is no variableness or shadow of turning And that his mercy is to everlasting appeareth because he doth in time convert and sanctifie them and so brings them to glory and blessedness for the eternal God will make his people eternally happy with himself 4. That God sheweth himself as an Eternal Being both as a Governor and Benefactor First As a Governor His Eternity is seen in his Government in threatning eternal misery to the wicked and appointing eternal happiness to the godly Mat. 25. 46. These shall go away into everlasting punishment and the righteous into life everlasting The joys of the blessed are everlasting there shall never be a change of nor an interruption in their happiness but after millions of years they are to continue in this life as if it were the first moment Thy Crown will be thy Crown for ever Thy Kingdom thy Kingdom for ever This Glory will be thy Glory for ever Thy God will be thy God and thy Christ for ever We affect the continuance of this life though it be a life of pain and misery Skin for skin and all a man hath he will give for his life Oh! how much more valuable should this eternal life be which is a life of uninterrupted joy and felicity On the other side the punishment is everlasting the loss is eternal the wicked are everlastingly deprived of the favor of God The Disciples wept when Paul said Ye shall see my face no more Oh! how much more terrible will it be to be banished everlastingly out of God's presence Mat. 25. 41. Besides the pain will be eternal as well as the loss This worm never dieth this fire shall never be quenched Mark 9. 44. Neither Heaven nor Hell hath any period or end either of them are eternal Now this way God ruleth and governeth the creature as becoming his infinite and eternal Majesty The Laws of Kings and Parliaments can reach no further than some temporal punishment their highest pain is the killing of the Body their highest Reward is some vanishing and fading Honour or perishing Riches but God's Law concerneth our everlasting estate our eternal well or ill being eternal life or eternal death is wrap'd up in these Commandments These are Rewards sutable to the Eternal Majesty of the Law-giver And if thou do evil there is an eternal loss of Heaven and an eternal sense of the wrath of God If you believe and obey the Gospel there is eternal salvation provided for you for Christ is the Author of eternal salvation unto all them that obey him Heb. 5. 9. 2dly As a Benefactor he sheweth himself also an Eternal Being There is a double beneficial goodness of God common and special His common goodness runneth in the channel of Creation and common
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
me in thy way O! when the children of God let loose their minds to vanity and take immoderate liberty in the delights of the flesh there 's a deadness comes upon them for therefore he goes to the cause Turn away mine eyes from beholding vanity Immoderate liberty in earthly things or in gratifying the flesh brings on a deadness upon the heart The Spirit withdraws when the soul is taken off from other comforts and is more addicted to vain pleasures Iude v. 19. Sensual not having the Spirit As we are enlarged to the flesh we are straitned to the Spirit As sensuality encreaseth so the life and vitality of grace decays II. Secondly In such Cases the Word of God is the onely means to quicken us Why the Word For two Reasons 1. Because the Word contains the most quickning considerations and the affections are wrought upon by serious and ponderous thoughts for there God interposeth in the way of the highest authority straitly charging and commanding us under pain of his displeasure and there he reasons with us again in the most potent and strong way of Argumentation from the excellency of his commands their suitableness to us as we are reasonable creatures from his great love to us in Christ whom he hath given to dye for us from the danger if we refuse him which is no less than everlasting torment from the benefit and happiness in complying with his motions which is no less than eternal and compleat blessedness both for our bodies and souls and all this is bound upon us by a strict day of impartial accounts O! what a company of quickning considerations are there to set us a work with life vigor and seriousness when we are to answer for our neglects or else to receive the reward of our diligence now what will quicken us if this will not If the high and glorious authority of the supreme Lawgiver awe us not if the reasonableness of God's commands invite us not if the wonderful love of God in Christ constrain us not if the joys of Heaven do not allure us and the horrors of everlasting darkness do not preserve upon us a lively sense of our duty what will work upon us if this do not and gain us to a constant diligent care and serious preparation for our own happiness and salvation Out of what Rock was the heart of man hewen that all this shall be brought to him in the most persuasive way as it is in the Word of God and will not work upon him Again If the deadness should arise from our negligence in our duty the Word of God how powerfully doth it quicken us But if the deadness should arise from sorrow and discomfort is not the Word as powerful to raise and quicken the soul to a delight in God as to inforce our duty What puts a damp upon us Is it fury of men we have a living God to trust to who will remain when they are gone who will pardon our sins help us in all our straits who will lay upon us no more than we are able to bear who will never leave us utterly destitute but will sanctifie all and make all work together for the best for our everlasting salvation and finally bring us into his glorious presence that we may live for ever with him Here 's comfort enough whatever our heaviness be such a powerful God to stand by us in all our troubles and make all work for good that at length we may be brought home to God If this Word did but dwell richly in our souls it would keep us fresh and lively and we need not fear Man or Devil Col. 3. 16. Again 1 Iohn 2. 14. The Word of God abideth in you and ye have overcome the wicked one We need fear nothing for whoever trouble us they are something under God Whatever is our misery and whatever befalls us it is something less than Hell which we have escaped by Christ and will all be made up in Heaven The first sight of God and the first glimpse of everlasting glory will recompence all the sorrows of the present life and as soon as we step into Heaven all shall be forgotten In short God's particular Providence Fatherly love and care the example of Christ the promise of the comforting Spirit the hopes of Glory should revive us in all our languishings So that if deadness comes from backwardness and slowness in our duty in the Word there are most quickning considerations or if from troubles we have enough in God Christ the Covenant the promise of eternal life to support us This is the first Reason the Word of God is the onely means to comfort us because it contains proper quickning considerations that may keep life and vigor in us if either carnal distemper invade the heart or worldly sorrow and fear which is apt to perplex us 2. The quickning Spirit delights to work by this means The ordinary Chariot that carrieth the influences of Grace is the Word of Grace The Spirit that speaks in the Word speaks his own lively comforts to us Alas they are but cold comforts we can find elsewhere The Spirit of God rides most triumphantly in his own Chariot The Word and the Spirit are often associated to shew they go together The Word goes with the Spirit Isa. 59. 21. My Spirit that is upon thee and my words which I have put in thy mouth shall not depart c. Isa. 30. 20. When God promiseth Their eyes shall see their Teachers it is promised also They should hear a voice behind them saying This is the way God would afford the Word and Spirit in times of their affliction The Spirit works still in concomitancy with the Word that it may the better be known to be a Revelation from God If God will set up a Word and Revelation of his mind distinct from the light of nature it is fit it should be owned and that 's done by a concomitancy of his grace and powerful operations of his Spirit that goes along with his Word Iohn 17. 17. Sanctifie them by thy truth thy Word is truth We find the Word to be truth because it 's associated and accompanied with the operations of the Spirit 1 Pet. 1. 22. Ye have purified your souls in obeying the truth through the Spirit The Spirit still goes along with the truth of the Gospel and with God's Word His Word 't is the Sword of the Spirit God will not bless any other Doctrine so much as the Word to quicken revive and comfort the soul and therefore here we should busie our selves for it contains the surest grounds of Comfort and the Spirit is associated with it and goes along with it to bless it to our souls III. Thirdly Though the Word be the means yet the benefit comes from God For with them thou hast quickned me Life comes from the fountain of life The Gospel is a sovereign Plaister but it is God's hand that must apply it and
easily diverted and control'd by other and higher desires and you can be satisfi'd and take up with something beneath Christ and Christ is not the precious and onely one of your souls you have not that impression which amounts to a hearty work 2 Another impression is a thorow hatred of Sin and serious watchfulness and striving against it when you seek to cast it out of your soul with indignation Hos. 14. 8. To hate every false way Psal. 119. 104. when you are continually groaning under it Rom. 7. 24. and seek to weaken it more and more for they that are Christs have crucified the flesh with the affections and lusts thereof Gal. 5. 24. This is a sensible impression left upon the soul. 3 A lively diligence in the spiritual life Though you cannot tell how God brought you in yet if you keep up a lively diligence in serving God and with the Twelve Tribes instantly serving God day and night Acts 26. 7. and you are always working out your own salvation with fear and trembling Phil. 2. 12. and you are hard at work for God If this holy care be the constant business and drift of your Lives you have the Effect of this Conversion though the first impression of it be not so sensible SERMON XCIX PSAL. CXIX VER 94. I am thine save me For I have sought thy precepts IN these words you have 1 David's Plea I am thine 2 His Request Save me 3 His Argument to make good his Plea I have sought thy precepts His Plea is taken from God's interest in him I am thine His Request is for safety to be saved either from wrath to come or from temporal danger rather the latter for he seeth trouble lie in wait for him therefore save me And then the evidence of that interest which may serve as an argument to set on the Request I have sought thy precepts Let me speak of these in their order and first of David's Plea I am thine Doct. 1. That God hath a special People in the world whom he will own for his David as one of this number saith to God I am thine By a common right of Creation all things are Gods 1 Chron. 29. 11. Heaven and earth is thine and all that is therein He made all and therefore by a just right he is Lord of all Psal. 24. 1. The earth is the Lords and the fulness thereof Now as to this general right God is no more bound to one than to another there is no great priviledge in this to be Gods in this sense for so are the Cattel upon a thousand hills As we are his by Creation we cannot say with David I am thine save me for he that made them will not save them if they have no other title and interest in him Isa. 23. 11. Thus by Creation all things are Gods But more especially men Ezek. 18. 4. All souls are mine God hath a peculiar interest in the reasonable creatures as their Maker Governor and Judge And yet further his Church are his by general Profession all the Members of the visible Church may say Lord We are thine and that is some kind of Plea for their safety and protection Isa. 63. 19. We are thine thou never bearest rule over them they were not called by thy name So may all the Members of the visible Church speak to God yet more particularly there is a remnant in the world that are his by a nearer interest and they are the Saints or New Creatures who are his peculiar People Tit. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the World else they are but as the lumber of the house but these are his treasure a man is more chary of his treasure than of his lumber yea they are his jewels Mal. 3. 17. precious and dear to him and of special interest in his heart and affection they are the first-fruits of his creatures Jam. 1. 18. The first-fruits were the Lord's Portion Now these God doth peculiarly take to be his Portion and his and valueth them more than all the world besides Let us see the grounds of his special interest in them wherefore are they his He hath elected them before all the world Iohn 17. 6. Thine they were and them thou gavest me They were his by eternal election and choice and they are purchased and bought by Christ therefore called a purchased People bought them with a price 1 Cor. 6. 19 20. and upon this ground they are said to be Christs 1 Cor. 3. 23. Now as they are Christs and Gods by Purchase they are also his by Conquest and Rescue from Satan Prisoners in War belong to the Conqueror Luke 11. 21. The strong man that holdeth captive the carnal part of the world they are his Goods but the stronger than he shall come and bind him and take away his Goods They were Satans but by rescue and conquest the Prey falls to Christ Col. 1. 13. Who hath delivered us from the power of darkness and translated us into the kingdom of his dear Son Once more They are his by effectual calling and work of his grace Eph. 2. 10. We are his workmanship created in Christ Iesus unto good works c. So the Title is changed by the right of the New Creation Again They are his by Covenant we chuse him to be our God and the Lord chuseth us to be his peculiar People Hos. 2. 23. They acquiesce in him as their all sufficient Portion and surrender and give up themselves to his use and service This is that which is chiefly intended nere namely That we are his by contract and resignation for so David saith Lord I am thine All this doth abundantly make good God hath a special People in the world whom he will own for his The grace by which we are inclined to resign up our selves to God that slows from Election through the Redemption of Christ by sanctification of the Spirit but the Grounds Reasons and Motives for which we dedicate our selves to God they are his right in us by Creation and Redemption it is but fit God should have what he hath made and bought we are his Creatures his Purchase therefore we are his USE I. For Tryal Are we of the number of God's peculiar People As David said to the Egyptian To whom belongest thou Whence art thou 1 Sam. 30. 13. So if the Question should be put to you Whence are you To whom do you belong Can you answer Lord I am thine I belong to thee If it be so then 1. When did you solemnly dedicate your selves to him If you be Gods can you remember when you first took your Oath of Allegiance to him There is a solemn time of avouching one another when God avouched you to be his People and you avouched God to be your God Deut. 26. 17 18. Thou hast avouched this day the Lord to be thy God and to walk in his ways and keep his statutes and his commandments and judgments and
would desire to know more of God therefore the Word is dear and precious to them because it discovers so much of God Hosea 6. 3. This is their property they follow on to know the Lord. They do not content themselves with their first and infant Notions but aspire to know him more and more for their love fear and trust and all doth depend upon the knowledge of God If we had more knowledge of God we should love him more and trust him more Psal. 9. 10. They that know thy Name will put their trust in thee We know God but as men born blind know the fire they know there is such a thing as fire for they feel it warm them but what it is they know not so that there is a God we know but what he is we know little and indeed we can never search him out to perfection a finite creature can never fully comprehend that which is infinite The Saints are following on to know the Lord they desire to know more and more and there is no such means to discover God to them as this way 2 The use of the Word is to convert the soul and to bring it home to God Psal. 19. 7. The Law of God is perfect converting the soul. There is the perfection of God's Word it is God's instrument for converting of souls or turning of them back to him again For Conversion take it in its whole latitude compriseth this to humble us to cleanse us to bind up our broken hearts because of all these uses the children of God love his Word It serves 1. To humble us for sin Ier. 23. 29. Is not my Word like as a fire saith the Lord and like a hammer that breaketh the rock in pieces He appeals to it as things that we may find by experience that the Word of God is not only a hammer to break but a fire to melt As a batter'd Vessel when it is to be new form'd must be melted that it may be capable of this new form so no such way to melt the heart and make it capable of God's pâ—…pose as the Word of God no such thing to break the heart no such terrors and agonies like those the Word works and to melt the heart to make it pliable to God's use no such thing as the Word of God to affect us for sin for sin as it is a breach of God's Law or an offence to God 2. It hath this use to cleanse the heart and subdue it to the obedience of Christ Psal. 119. 9. Wherewith shall a young man cleanse his way by taking heed thereto according to thy Word Young men who more stubborn and boistrous than they that are carried on with great strength and fervor in the very heat of their rebellion against God Well the Word of God can cleanse the heart of a young man As Plato saith of Youth That it is such a Beast as will not easily come to hand Now for cicurating and taming this Beast for the captivating those rebellious affections in youth and cleansing and working out the filthiness that is in us nothing like the Word and it is by these spiritual weapons that every thought is brought into captivity to Christ 2 Cor. 10. and then as it is obstinate the power of the Word breaks the force of our lusts 3. For comforting and binding up the broken hearted Humane wisdom and eloquence can do nothing to purpose this way but when God by the Word reveals to a man his righteousness then his flesh shall come again as a childs he shall return to the days of his youth Iob 33. 25. Though a man before did walk up and down as a Ghost was as it were a walking Skeleton and his marrow was suck'd out of his bones by the terrors of the Lord that were upon him yet when he hath Godâ—…s Word to shew under God's hand for his pardon this brings his comfort his flesh shall revive he shall return fresher than a child and shall return to the days of his youth his strength joy and comfort shall come again therefore O how they love the Law because they have felt in their heart it must be God's Word for that which wounds must also heal 3 To make us perfect as well as to begin the work 2 Tim. 3. 17. it is said The Word of God is able to make the man of God perfect throughly furnished to all good works so that in this perfection there are three Uses for which the Word serves 1. For building up in Faith or increasing in internal Grace The Word of God is not only for Novices but for grown persons that there may be a continual dropping into the lamps as it was in the Vision of Zechariah Acts 20. 32. I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified It is not enough to lay a foundation but there must be a building up Now what is that which builds us up The word of his grace that is God's blessing upon the reading and hearing the Word for the Apostle speaks it when he was taking leave of the Ephesians I commend you to God and the word of his grace that is the word of grace sent among them by their ordinary Officers continued to them blessing the reading and hearing the Word by their ordinary Officers there would be no need of Paul the room should be supplied Habits of grace must still be maintained by fresh influences and they always come into us by the Word of God therefore after we are converted and born again the Word is useful that we may grow thereby 2 Pet. 2. 2. 2. To direct our practice that 's one use the Word serves for so it is said 2 Pet. 1. 19. We have also a more sure word of prophecy whereunto ye do well that ye take heed as unto a light that shineth in a dark place In this state of ignorance wherein we are for that 's figured by those words in a dark place sure it is a great blessing to have a light shining to us that we may not wander and fall into the snares wherewith we are encompassed We are apt to forget and mistake our way we are very forgetful and our way is narrow hardly found and hardly kept and Satan is full of wiles and deceits like an ignis fatuus ready to lead us out of the way therefore we had need have a sure guide and a sure light Psal. 119. 105. Thy word is a lamp to our feet and a light to our paths It is a light not only to our paths for the choice of our general way but for all our steps to direct us in all our ways 3. To comfort us in all conditions under our crosses confusions and difficulties we have all from the Word of God Psal. 119. 50. This is my comfort in my affliction for thy Word hath
not hurt us they shall only serve for this use to make us sensible of Gods defence and to encrease our thanksgiving for our protection for God hides us and as a shield interposeth himself between us and the strokes of our adversaries those fiery Darts which are flung at us Well then they imply either God will keep us from seeing the evil or fortifie us that the evil shall not hurt us One of these Notions was not enough to express the fulness of Gods protection a hiding place that 's a fixed thing but a shield and buckler we may constantly carry it about with us where ever we go and make use of Gods power and love against all conflicts when ever we are assaulted Again on the other side a shield were not enough to express it for that only respects actual assaulâ—…s but God saves us from many dangers which we are not aware of prevents troubles which we never thought of Psal. 21. 3. 4. Let us view these Notions apart and see what they contain for our comfort First Let us look upon God as a hiding place Men in great straits when they are not able to make defence against pursuing enemies they run to their hiding place as we shall see the Israelites did from the Philistines 1 Sam. 13. 6. When the men of â—…srael saw that they were distressed they hid themselves in Caves in Thickets in Rocks in high places and in Pits and so Gods Children when they are too weak for their enemies seek a safe and sure hiding place Prov. 22. 3. A wise man foreseeth the evil and hideth himself Certainly there is a hiding place for the Saints if we had but skill to find it out and where is it but in God Psal. 32. 7. Lord thou art my hiding place thou shalt preserve me from trouble I do not delight to squeeze a Metaphor and to make it yield what it intends not yet these four things are offered plainly in this Notion of a hiding place there is secresie and capacity to receive and safety and comfort 1. Secresie It is not a Fortress wherein a man does profess himself to be and to stand out assaults but it is a hiding place Psal. 27. 5. In the time of trouble he shall hide me in his pavilion in the secret of his tabernacle shall he hide me he shall set me upon a Rock Gods protection of his people is a secret hidden mystery as every thing is to a carnal man The person hidden is seen abroad every day following his business serving his Generation doing that work which God hath given him to do yet he is hidden while he is seen by the secret power and love of God dispensing of all things for his comfort and protection the man is kept safe by ways which the world knows not of So Psal. 31. 20. Thou shalt hide him in the secret of thy presence from the pride of man There is a secret power of God by which they are upheld and maintained by one means or other which they see not and cannot find out 2. The next thing considerable in a hiding place is capacity to receive us and so there is in God we may trust him with our Souls with our Bodies with our peace with our goods with our good name with our all Our Souls all that concerns us between this and the day of Judgment as St. Paul did 2 Tim. 1. 12. I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day He calls his Soul and all the concernments of it a thing that was left and that he durst trust in the hands of God Our Soul is much sought after Satan that hath lost the favour of God himself envies that others would enjoy it therefore malignes the Saints pursues them with great malice and power but put it into the hands of God he is able to keep it And so for outward things this hiding place is wide enough for all that we have for goods body and good name Psal. 31. 20. Thou shalt keep them secretly as in a pavilion from the strife of tongues As the hearts of men are in the hands of God so are their tongues There is the same reason why we should trust in God for all things when we trust in him for one thing And indeed did we truly and upon scripture grounds trust him for one thing we would trust him for all things If we did trust him with our Souls we would without anxious care trust him with our Bodies and secular interests and concernments also 3. Here is safety till the trouble be over and we may be kept as quiet in God as if there were no danger Psal. 57. 1. Under the shadow of thy wings will I make my refuge until these calamities are overpast There 's an allusion to a Chicken under the Dams wing when Hawks Kites and Birds of prey are abroad that are ready to seize upon them with their sharp Beaks and Talens they run to the Dams wings and there they are safe So Isai. 26. 20. Come my people enter thou into thy Chambers and shut the doors about thee hide thy self as it were for a little moment until the indignation be overpast There we have an allusion to a storm that is soon over it is a little cloud that will easily be blown over but in the mean time here 's a covert and a defence The use of Gods protection and love is best known in a time of straits and difficulties 4. There is not only safety but comfort As under the Dams wings the Chickens are not only protected but cherished Christians it is not a dead refuge or hiding place but like the wings of the Hen which yield warmth and comfort to the young brood Psalm 34. 22. None of them that trust in him shall be desolate There is sweet support and spiritual experience and inward comforts so that a Believer that is hidden in the secret of Gods presence fares better than all those that have the world at will and flow in ease and plenty if he would judge of his condition by spiritual considerations Thus we have seen the first Notion God is a hiding place 2. God is a shield He is often call'd his peoples shield in Scripture Now the excellency and properties of a shield lye in these things First In the largeness and breadth of it in that it hides and covers the person that weareth it from all Darts that are flung at him so as they cannot reach him Psal. 5. 12. Thou wilt bless the righteous with favour thou wilt compass him as with a shield There 's the excellency of a shield to compass a person round about that the Darts flung at him may not reach him There 's a comfortable promise it runs in other notions indeed yet I 'll mention it upon this occasion because the expressions are so notable and emphatical Zech. 2. 5. For
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
this may put us upon great seeming zeal and activity So for profit to make a Market of Religion as the Pharisees got themselves credit to be trusted with Widows Estates by their long prayers these are rotten principles Then some are more tolerable not so bad principles as the former as when we serve God out of hope of temporal mercy as when they howl upon their beds for Corn Wine and Oil Hos. 7. 4. or for fear of temporal Judgments when men hang down their heads like a Bull-rush for a while or else for mere fear of eternal death they shall else be damned When Mens Duties are a sin-offering a sleepy sop to appease an accusing Conscience But then there are some that are lawful good and sound as when Duties are done out of the impulsion of an enlightened Conscience that urgeth them to that which is good or upon the bare Command of God his authority swaying the Conscience or when they walk in the ways of God out of the consideration of the reward to come a respect to Heaven this is very good in its place Again there are some excellent principles of Grace and which do most of all discover a Gospel Spirit a well tempered frame of Soul to God and these are love to God because of his benefits and love to us gratitude and thankfulness 1 Iohn 4. 19. We love him because he first loved us And Rom. 12. 1. I beseech you by the mercies of God When we serve him out of love Again when we serve him out of delight out of love to the Duty find such a complacency in the work that we love the work for the works sake as David I love thy Law because it is pure when we love the Law for the purity of it Or when the Glory of God prevails above all our own interests Or when the promises and Covenant of God enabling of us that 's our principle Heb. 10. 16. I observe this Men usually are brought on from one sort of principle to another from sinful principles they are brought to tolerable and lawful and from lawful to those that are rare and excellent 2. This is such a mercy as gives us hope of more mercy in that kind If God hath held us up and we have been safe hitherto then we may say Thou hast held me up we may look for more new temptation will bring new strength every days work will bring its own refreshment God by giving binds himself more to give for he loves to crown his own work when he hath done good he will do good again Zech. 3. 2. Is not this a brand plucked out of the fire He hath saved us and he will save us And it holds good sometimes in temporal mercies 2 Cor. 1. 10. He hath delivered us from so great a death and doth deliver But especially it holds good in spiritual mercies 2 Tim. 4. 17. He hath delivered me out of the mouth of the Lion and the Lord shall deliver me from every evil work and will preserve me unto his heavenly Kingdome One act of mercy gives us more God that hath begun will make an end he that hath kept me will keep me Use. It serves to reprove two sorts of people 1. Those that are unthankful after their deliverance We forget his care of us and never think how much we owe to him When the Marriners have gotten to the Haven and Harbour they forget the Tempest so these forget how God stood by them in the temptation and conflict they do not abound more in the work of the Lord. These are like those that would have deliverance that Thorns might be taken out of the way that they might run more readily to that which is evil 2. It reproveth those that faint and despond in Gods ways after much experiences of his help and presence with them The Israelites in the Wilderness upon every new difficulty their faith is at a loss and then back again to Egypt they would go though they had so often experience of God they would not believe him because of his wonders but forgat his works and his wonders that he had shewed them Psal. 78. 11. God had given them wonderful mercy in destroying Pharaoh that it might be meat to their faith yet they believed not Good David was ready to say I shall one day perish by the hand of Saul 1 Sam. 27. 1. though he had experience upon experience We should rather encourage our selves and go on in our work notwithstanding all difficulties The last Point from the accuracy and constancy of his obedience I will have respect unto thy Statutes continually This Phrase is diversly rendered the Septuagint render it I will exercise my self in them or apply my heart to them David's regard to Gods law is diversly expressed in this Psalm Doctr. 4. Gods Precepts must be respected and consulted with as the constant measure and direction of our lives Not only respect but continual respect Gal. 6. 16. As many as walk according to this Rule it notes as many as shall walk in rank and order there needeth great accurateness and intention that we may keep within the bounds of commanded Duty So walk circumspectly Some men are so crafty through their self-deceiving hearts through their lusts and interests so doubtful that there needs a great exactness and so apt to be turned out of the way that we need a great deal of care to look to the Fountain and Principle of our actions to look to the matter manner end and weigh all circumstances that we may serve God exactly SERMON CXXIX PSAL. CXIX VER 118. Thou hast trodden down all them that erre from thy Statutes for their deceit is falshood IN the former Verse the man of God had begged establishment in the ways of God and now as an help to what he had prayed for he observe Gods Judgments on those that erre from them It is a special means to preserve us from sin to observe how mischievous it hath been to those that close with it So the Prophet here I will have respect to thy Statutes Why Thou hast trodden down them that erre from thy Statutes By this means we learn to be wise at other mens costs and are whipt upon others backs Zeph. 3. 6 7. I have cut off the Nations their Towers are made desolate their Cities are destroyed there is none inhabitant I said Surely thou wilt fear me c. God is very much disappointed if we be not bettered and improved by his Judgments Exemplo qui peccat bis peccat He that would plunge himself into a Quagmire where others have miscarried before sins doubly because he neither fears threatnings nor would take warning by their example God looks to be the more reverenced for every warning he gives us in his Providence because then what was before matter of Faith is made matter of sense and needs only a little application Thus it will be with me if I should straggle from
our best actions Gal. 6. 16. Peace and Mercy when we have done most exactly yea the very plea of servant excludeth all thought of merit for a servant ipso jure Ministerium Domino debet Luke 17. 9. Doth he thank that servant because he did the things that were commanded I trow not 2. 'T is not contrary to humility 'T is not we are thy Children we are thy Saints but we are thy Servants 'T is the meanest of relations it speaketh duty rather than perfection and pleads not property of the house but propriety and interest in God The best of us are but servants to the high God and therefore should not carry it proudly either to our Master or to our Fellow-Servants 'T is an humble claim 3. It speaketh comfort for God will provide for his Family and will give maintenance protection direction help and finally wages where he requireth and expecteth service for the present necessaries by the way for the future a blessed reward For the present we may depend on him as Servants on their Lord Psal. 123. 2. Behold as the eyes of servants look to the hands of their masters and the eyes of maidens to the hand of their mistress c. Servants had their Dole and Portion from their Masters the Males from the Master the Females from the Mistress therefore is the expression of looking here used First God will give direction In the Text David upon the account of being Gods Servant beggeth to know his will as all good servants study what will please their masters and will God appoint us work and not tell us what it is Psal. 143. 10. Teach me to do thy will for thou art my God thy spirit is good lead me into the land of uprightness God doth not only shew us what is good in his word but teacheth us also by his spirit and directs us in every turn and motion of our lives and we ask it of him as he is our God and Lord. Secondly Help and assistance God is no Pharaoh to require Brick and give no Straw his Grace is ready to help the endeavouring Soul Gal. 2. 12 13. Work out your salvation for God worketh in you both to will and to do He exciteth the first motions and still carrieth them on to perfection Thirdly Protection while he hath a mind to use us vers 122. of this Psalm Be surety for thy servant for good let not the proud oppress me Under the Law if a servant was hurt the Master was to take an account and satisfaction to be made to him for his servant Deut. 21. 32. so God taketh an account of the wrongs of his servants and will demand satisfaction Fourthly Maintenance 1 Tim. 5. 8. Every man hath a care devolved upon him to take care of his Family and provide for them as instruments of Gods Providence and will not God provide for his own And then for time to come Gods servants have good wages Heb. 11. 6. He is a rewarder of them that diligently seek him We need not seek another pay-master there is a sure reward Prov. 11. 18. But to him that soweth righteousness shall be a sure reward And a great reward Psal. 19. 11. And in the keeping of them is a great reward And a full reward 2 Iohn 8. But that we receive a full reward No desire remaineth unsatisfied Use. Is to perswade us to become the Servants of the Lord. 1. I will plead with you upon the account of right you ought to be so jure Creationis you were created by him As a man expecteth fruit from the Vine which he hath planted so may God expect from the Creature which he hath made yea you were made for this end If God had made us for another purpose our living to that end and purpose had been regular But this was his end that he might be served by us Let us lay these things together consider what an absolute power God hath by Creation no Lord hath such a right over his Slave or Servant as God over us The Slave or Servant is either taken in battel or bought and hired with our money but God made us out of nothing he that made a thing at his own pleasure hath a greater right than another can have by purchase yea greater right than a master over his Beast A master hath a greater right over his Beast than over his Servant the dominion over the Beast is more natural to us than over a Servant the Servant and Master have the same common Nature When he gave us dominion over the Beasts of the Field the one is founded in Gods original Grant the other is but a civil right founded in temporal accidents Something is due even to a Slave as our own Flesh. Yet a man cannot absolutely do with his Beast as he will the Law of God interposeth a good man is merciful to his beast God will not allow a cruel disposition nor give us the absolute disposal over the Creatures which we made not Nay more than a Potter over the Vessels which he hath framed or a Workman over his work he only giveth external shape or figure by art out of matter already prepared But God giveth the whole Being out of nothing nothing but what is his A Potter hath power over his work to dispose of it as he pleaseth here the Law interposeth not Surely if a Potter hath power to dispose of his Vessels God hath an absolute power to smite or heal lift up or cast down save or condemn none can say What dost thou He doth not fashion us out of matter prepared but out of mere nothing But this was his end that we should love and fear and serve and glorifie him Our business was not to eat and drink and please our selves and others and live a merry life All things act to the end for which they were created the Sun to shine by day and enlighten the World the Moon and Stars by night and they answer their end Their ultimate end is to serve God their next end to serve Man All things in the World are either subjected to our dominion or created for our use the Heavens though not under our dominion as Beasts yet are for our use the lower Heaven to give us breath the middle Heaven to give us light and heat the highest Heaven for our Dwelling Place the Sun runneth and hasteneth to give us light The Sun shineth for us the Wind bloweth and the Water Howeth for our use The Earth and Air are for our use the Earth to tread on the Air to breathe in and shall not we serve him that made the whole Course to serve us All the Creatures are at work for us day and night for a poor Worm of six foot long yea the Creator is at work for us My Father worketh hitherto and I work We complain if the Creatures do not serve us and shall not we serve God who gave us those Servants 2. A right
when all humane probabilities are taken away and we have nothing but Gods Providence to live upon II. Second Consideration Though he bear long yet he hath his times to punish and arise to judgment First With respect to himself and his own Glory Psal. 9. 16. The Lord is known by the judgment which he executeth Little of God would be taken notice of in the World unless he did now and then give out sensible demonstrations of his power and justice and mindfulness of humane affairs What strange conceits would men else have of God! as if no God no Providence no distinction between good and evil but as if God were indifferent to either and did favour good and bad alike and therefore 't is in vain to trouble our selves about the Worship and Service of God no reward nor punishment These are the uses the wicked make of Gods forbearance either to deny God and Providence Psal. 55. 19. Because they have no changes therefore they fear not God If they be shifted from Vessel to Vessel they corrupt and settle upon the Lees Zeph. 1. 12. they say God will not do good neither will he do evil nor interpose but suffereth enemies to trample upon his people and glorious name or else pervert the interpretation of Providence Psal. 50. 21. Thou thoughtest I was altogether such a one as thy self as if he did favour their ways They misinterpret Providence and make the Sun go according to their Dial or else ascribe the act of Providence to themselves Deut. 32. 27. Lest they should say Our hand is high and the Lord hath not done all this When long permitted to prosper they think they have mastered Heaven that there is no power superior to theirs and they can carry all before them at their pleasure Therefore God must vindicate himself by his works and give out some demonstrations to sense that there is a distinction between good and evil That God is differently affected to either that he hateth the evil and loveth the good and accordingly there is a reward and punishment Psal. 58. 11. Verily there is a reward for the righteous God is fain to teach them by Briers and Thorns or else the stupid World would not take notice of it but think the World is governed by Chance not administred by an Almighty Alwise and most just Providence they knew not what to think of Providence when they saw the Godly oppressed and the Wicked high in power Secondly With respect to his people Surely God will not always chide for God considers the weakness of man Psal. 103. 14. He remembers we are but Dust. The hearts of his people would fail and faint and they would be tempted to some forbidden course to ease themselves Isai. 59. 16. He knows our spirits would fail God would not have us utterly to be discouraged We are liable to temptations Psal. 125. 3. The Rod of the wicked shall not rest upon the lot of the righteous lest the righteous put forth their hands to iniquity Therefore he hath his breathing times and times of intermission from trouble The spirits of a poor Creatures would soon be drunk up if there were not some well days therefore he will shew himself to his people Thirdly With respect to the wicked who would grow excessive and outragious in sin Rom. 2. 5. But after thy hardness and impenitent heart treasurest up unto thy self wrath against the day of wrath Eccl. 8. 11. Because sentence against an evil work is not executed speedily therefore the hearts of the sons of men are fully set in them to do evil grow bold resolute and setled in an evil way go on without remorse because they go on without trouble and so grow to be Monsters in sin 'T is only faith that can see afar off but Infidelity and Atheism mind not what is to come and look only to what is present Well then lest wicked men should thus continue themselves in sin God hath his time to reckon with them his Justice is not asleep all this while but God keeps a petty Sessions in this World before the general Assizes Now concerning this time let me tell you four things 1. There is a time appointed There is an end of all things not only an expected end but also an appointed end Hab. 2. 3. The vision is for an appointed time things are not left to their own hazard and chance to work out their own end but ordered and appointed by the wise God Dan. 11. 27. Yet the end shall be at the time appointed Verse 35. To try them and purge them and to make them white even to the time of the end because it is yet for a time appointed There is a course of Providence set by God which shall at length come to its end and period 2. This is the best time 1 Pet. 5. 6. That he may exalt you in due time There is a due time as well as a set time There is nothing in the whole administration of God preposterous unseasonable or disorderly Wait but a little and you shall see the reason of all this course of dispensations for God doth all things in number weight and measure If it had come sooner or later it would not have come so seaâ—…nably Eccl. 11. 3. He hath made every thing beautiful in its time When Gods work is done and all things are put together you will see a marvellous beauty in it 'T is just with the work of Providence as with the work of Creation every days work was good But when God saw all his works together in their frame and correspondence All was very good Gen. 1. 31. We would think that God should come sooner to our deliverance God is not slack but we are too hasty if he should come sooner it would be the worse for us We would have thought God should have owned Ioseph in the Pit No God stays till he be cast into Prison and in Prison Ioseph would fain come out as soon as Pharaoh's Butler was come out but he forgot him God would not have it so he must tarry there till Gods time was come and then had not only deliverance out of Prison but preferment So many times we would be contented with half a deliverance and would have it now but God will give it us in the best season 3. 'T is but a short time Say sense what it will 't is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little little while and he that shall come will come and will not tarry Heb. 10. 37. 'T is not so long as enemies would make it for they would root out the memorial of Gods Children Not so long as sin would make it or as fancy would conceive it Suffering hours pass tediously we count Quarters and Minutes when we are in pain or anxious expectation we think an hour a week a week a month a month a year and every year seven Yea not so long as reason would make it as to probabilities and
the course of second Causes when things are fortified and backed with a strong interest to reason 't will be a long time 'T is not so long as sense would make it though we count the years the winter is over and the spring is come and yet we are not saved and can say 't is thus long yet this is not long in comparison of eternity 2 Cor. 4. 17. 'T is not long to faith for to the eye of faith things future and afar off are present Heb. 11. 1. Not long to love Gen. 29. 20. seven years are as a few days they that believe an eternity and have any love to God will say 't is short But a short Walk is a long Journey to the sick and weak the impatience of our flesh makes it seem long 4. When the time is come God will make speedy work Isai. 60. 22. The Lord will hasten it in his time Luke 18. 9. Shall not God avenge his own Elect Rev. 18. 7. Her plagues shall come in one day Isai. 66. 8. A Nation born in a day All these places shew and 't is a comfort to us that no difficulty shall hinder when the season calls for it He that produced Heaven and Earth at once what cannot he do We are dismayed when we consider an evil party fortified with combined interests strength of opposite factions force of Laws and worldly powers but God can make a Nation be born in one day 'T will be quick work when God once begins III. Third Consideration This time is usually when the impiety and insolency of wicked men is come to an height Indeed there are other notes as when his peoples hearts are prepared to receive and improve deliverance when Gods Glory calleth for it But this is the season mentioned in the Text therefore I shall shew you 1. That this is a season 2. Enquire when iniquity is come to an height 3. Why then God doth usually interpose 1. That this is a season Gen. 15. 16. The sins of the Amorites are not yet full God shewed his patience to that wicked people till the measure of their sins were filled up So wrath came upon the persecuting Jews when they had filled up the measure of their fathers Matth. 23. 32. While the enemies Cup is a filling God delayeth and we must wait So Dan. 8. 23. When the transgressors are come to the full Once more Ioel 3. 13. Put ye in the Sickle for the Harvest is ripe come get ye down for the Press is full the Fatts overflow for their wickedness is great The Lord compares sinners to a field of ripe Corn ready to be cut full Fatts and Wine-presses to be trod out When sin is ripe the execution of vengeance will not be long forborn 2. When doth iniquity come to an height I answer Their iniquities may be considered as to the two branches of it their rebellion and disobedience to God and their injuries and vexation of the Saints First Their disobedience and contempt of God First When this is general All orders and ranks of persons have corrupted their way as the Sodomites compassed the house Gen. 19 4. both young and old all the people from every Quarter Usually in making a judgment upon the state of a people you will find it thus If any part be right it keeps off the judgment from the rest if a zealous Magistracy though a corrupt people or an unsavoury Ministry and a praying mourning people God holds his hand and will not proceed to judgment They are the Salt of the Earth Matth. 5. 13. And Isai. 6. 13. The holy seed shall be the substance thereof But when all join in one in a neglect of God and common enmity to his ways then I say the Judg of the Earth will do his work then wrath breaketh out Secondly When it groweth impudent and outragious as if they would obliterate and extinguish the Law of God or take away all force and authority from it by their perverse actions and pernicious examples They do not obliquely and under the shew of divers pretences break Gods Laws but openly set themselves against him and break a Commandment without any shame Isai. 3. 9. They declare their sin as Sodom and hide it not yea they glory in their shame Phil. 3. 19. as if they would out-face Heaven and Religion at once and all honesty and ingenuity by their debaucheries Bold-fac'd sin doth not go long unpunished Thirdly Desperate incorrigibleness All remedies are unprofitable and hope of amendment taken away Ier. 6. 3. Ezek. 24. 13. When God would have purged them they would not be purged He tryeth them with several conditions he hath a love for them as they are his Creatures Judgments and Mercies they had yet they are no Changelings but go on as wicked as ever God tryeth Key after Key one Providence after another yet not a whit the better or wiser but are like men that have slept still abuse his patience and defeat all the methods of his Grace shew the same corruption they did before Fourthly When they run into unnatural sins and the corruption of humane Society is endangered Levit. 18. 27 28. For all these abominations have the men of the land done c. When men are so wicked and filthy that a man needs to be a Criminal to be acceptable to them they think it strange that others run not into the same excess of riot 1 Pet. 4. 4. Certainly then God needeth to strike in that vertue may be upheld in some kind of reputation Secondly Their violence and vexation of the Saints 'T was Bede's observation Odium in Religionis Professores c. that hatred of the Professors of Religion was that undid his Countrey God is angry when his people are wronged the world is kept up for their sakes Were it not for the Elect to be gathered time would be no more for their sakes Kingdoms and Churches are preserved they are the staff and stay the Chariots and Horsemen of Israel God is tender of them as the Apple of his Eye therefore when they are wronged and men are not only evil themselves but haters of those that are good and do not only break Gods Laws themselves but would force others to do so God will hold no longer as their violence encreaseth so doth their ruine hasten Rev. 12. 12. When they abuse their power to such an end though God may bear with them for a time till they have done their work yet he will reckon with them Zech. 1. 15. I am sore displeased with the Heathen that are at ease for I was a little displeased and they helped forward the affliction God will not forget his relation to his sinning people and will not suffer them to be abused out of measure When they would destroy and root out whom God would only correct and purge 't is a sign of their approaching ruine Now these things should be considered by us to a good end not to feed an
that are gotten by studying and obeying it they exceed worldly things as will appear because the one suits with our bodily necessities the other with our spiritual Our bodily necessities are supplied by Gold our spiritual necessities by Grace Gold will not comfort a distressed Conscience no more than Nosegay-Flowers a condemned man Quod si dolentem c. saith Horace Prov. 11. 4. Riches avail not in the day of wrath The one renders us acceptable to men the other to God The world knoweth all things after the Flesh they measure men by splendor and pomp of living but it is Grace that God approveth most and accepteth most Grace is of great price in the sight of God 1 Pet. 3. 4. But let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price The one much embaseth our Nature it is something more vile than us therefore that affection is debased But Grace always ennobleth our Nature and is something above us A greater affection is due to things above us than to things beneath us The one is useful to us in viâ the other in patriâ Surely that which is of eternal use and comfort to us is better than that which is only of a temporal use In our passage to Heaven we need Gold and Silver for the supply of our bodily necessities and the support of outward life so far as we have to do in the world but with respect to the world to come Gold doth nothing there we leave our wealth behind us but our works follow us Our treasure we quit when we dye but our Grace we carry with us Once more the price by which things may be purchased sheweth the worth of them Wisdom is of so great a price that all the treasures of the world cannot purchase it Iob 28. 15. to 20. It cannot be gotten for gold neither shall silver be weighed for the price thereof it cannot be valued with the gold of Ophir with the precious Onyx or the Saphire the Gold and the Crystal cannot equal it and the exchange of it shall not be for Iewels of fine Gold no mention shall be made of Corral or of Pearls for the price of Wisdom is above Rubies the Topaz of Ethiopia shall not equal it neither shall it be valued with pure Gold What cannot money do in the World yet it can do nothing as to the procuring of Grace The Apostle telleth us This is a dear bought blessing 1 Pet. 1. 18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot To despise the favour of God the image of God is to despise the price that was paid for these things to have lessening thoughts of the blood of Christ. To conclude those we count lesser gifts which we bestow upon friends than upon enemies a man would give meat and drink unto enemies when they hunger and thirst but other gifts of a greater value to friends and relations God giveth his Christ his Spirit his Grace to his Friends Children Servants but Corn and Wine and Oil these he giveth promiscuously yea to his enemies a larger portion Surely then these are better than Gold Our love should be according to the value of things 2. Because if the word be not preferred before earthly things it is not received with any profit and good effect Christ saith He that loveth any thing more than me is not worthy of me Matth. 10. 37. He that studieth to please his friends rather than Christ or to gratifie his interest more than his Conscience within a very little while his Christianity will be worth nothing It is not a simple love but a greater love that we shew to worldly things Matth. 13. 44 45 46. Again the Kingdom of Heaven is like unto treasure hid in a field the which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that field Again the Kingdom of Heaven is like unto a merchant man seeking goodly pearls who when he had found one pearl of great price he went and sold all that he had and bought it We must part with all rather than miss of his Grace all that is pleasant and profitable renounce all other things When Christ propounds his terms he would have us surrender all to his will and pleasure Luke 9. 23. If any man will come after me let him deny himself and take up his cross daily and follow me He must not avoid the Cross by sinful shifts we are ready to do so every day These are the necessary terms else we are not fit for the masters use 2 Tim. 2. 21. If any man therefore purge himself from these he shall be a vessel unto honour sanctified and meet for the masters use and prepared unto every good work 3. Unless we love the word above Riches we cannot possess Riches without a snare then it will be not only hard but impossible to enter into the Kingdom of Heaven Mark 10. 23 24 25 26 27. And Iesus looked round about and saith unto his Disciples How hardly shall they that have Riches enter into the Kingdom of God And the Disciples were astonished at his words But Iesus answereth again and saith unto them Children how hard is it for them that trust in Riches to enter into the Kingdom of God It is easier for a Camel to go through the eye of a Needle than for a rich man to enter into the Kingdom of God And they were astonished out of measure saying among themselves Who then can be saved And Iesus looking about him said With men it is impossible but not with God for with God all things are possible Riches will so prevail over us and wholly sway us if they be our chief good and portion and we have not an higher end to check our love to them If a man would have all things cleave to him he must be sure the world doth not sit nearest his heart for if they do such a man as he is unfit for Heaven so he is unfit for the world too If they be your good things Luke 16. 25. Son rememember thou in thy life time receivedst thy good things you will get and keep and use them otherwise than the word doth allow 4. From the fruit of Grace where it is planted in the heart and prevaileth the desire of wealth is mortified worldly lust denied Tit. 2. 12. Teaching us to deny ungodliness and worldly lusts And desires of Grace enlarged and encreased 1 Pet. 2. 2. As new born babes desire the sincere milk of the word that ye may grow thereby And when it prevaileth further and to an higher degree they come to Moses's frame to
thy heart for entertaining the light and power of these truths and in due time God will shew thee other things In the mean time bless God that whatever is necessary is plain to them that are docile and heedful and willing to do the will of God As in the world the most necessary things are at hand the less necessary are hidden in the bowels of the Earth so in Scripture necessaries are facile and easie 2. Let us use this method in learning and teaching of others In learning our selves First Be sure to get a clear understanding of and firm assent unto the main plain truths of Scripture That there is one God Heb. 11. 6. He that cometh to God must believe that he is That Jesus Christ is the Son of God Iohn 17. 3. This is life eternal that they might know thee the only true God and Iesus Christ whom thou hast sent It is a corner truth that enliveneth all Religion Matth. 16. 16. Thou art Christ the Son of the living God then Upon this Rock will I build my Church John 6. 69. We believe and are sure that thou art Christ the Son of the living God This is the great enlivening truth that hath influence both on faith and obedience We must believe that he is able to bring us to God Iohn 14. 6. Heb. 7. 25. and must be obeyed Heb. 5. 9. that every man needeth this Christ to bring him to God Acts 4. 12. There is a necessity of his merit that God may be propitious of his Spirit as the foundation of a new life that we may be reconciled to God that we should live holily because there is a day of account when every one shall receive according to his works We should bestow more cost upon the main truths to get a clear distinct knowledge of them there must be a removing of Rubbish and digging to lay the foundation of the knowledge of the principles of the Doctrine of Christ before there can be any safe building or going on unto perfection Heb. 6. and firm assent to them For he is the best Christian that doth most clearly understand and firmly believe these things Not the Opinionist the Disputer he that best promotes the interest of his party or side which are the distempers now afoot in Christendome Those truths well accepted would so purifie the heart as we should sooner discern Gods interest in other things and be able to find out that So for teaching our Children God reckons on it from his people Gen. 18. 19. For I know Abraham that he will command his Children and his houshold after him and they shall keep the way of the Lord to do Iustice and Iudgment Deut. 6. 6 7. And these words that I command thee this day shall â—…e in thy heart and thou shalt teach them diligently unto thy Children and shalt talk of them when thou sittest in thy house and when thou walkest by the way when thou liest down and when thou risest up Train them up in wholesome truths in the nurture and admoniâ—…ion of the Lord Ephes. 6. 4. how to carry themselves towards God in matters of Religion how towards men in righteousness civility and good manners chiefly that they may be instructed in the knowledge of Christ and salvation by him 3. Let the entertainment we have upon our first entrance into the study of Religion encourage us to follow on to know the Lord that we may see more into his mind and counsel concerning us When we are first serious we have notable experience of light and comfort and power this is a bribe to draw us on further more light for it is a growing thing Prov. 4. 18. The path of the Iust is as the shining light that shineth more and more to the perfect day more taste 1 Pet. 2. 3 4. If so be that ye have tasted that the Lord is gracious to whom coming as to a living stone c. It should sharpen and put an edge upon our desires more power Iames 1. 18 19. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creation wherefore my beloved brethren let every man be swift to hear slow to speak slow to wrath You saw the entrance and your first acquaintance with the word succeeded well Doctr. II. By the word of God we get light or our understandings are enlightened Prov. 6. 23. For the Commandment is a lamp and the Law is light and reproofs of instruction are the way of life 1. Light is a great benefit This is the perfection of the rational Nature the benefit that we have above the Beasts He teacheth us more than the Beasts of the field They are guided by instinct ruled by a Rod of Iron we have Reason and in it more resemble God who is light and in him is no darkness at all 1 Iohn 1. 5. we come nearest to our happiness in heaven it is called The inheritance of the Saints in light Col. 1. 12. Our knowledge is perfected and the vision of God is our happiness 1 Cor. 13. 12. For now we see through a glass darkly then face to face now I know in part then I shall know even as also I am known 2. This light hath excellent properties First It is lux manifestans it manifesteth it self and all things else How do I see the Sun but by the Sun by its own light how do I know the Scripture to be the Word of God but by the light that shineth in it commending it self to my Conscience So it manifests all things else By this light a man may see every thing in its own colours it layeth open all the frauds and impostures of Satan the vanity of worldly things the deceits of the heart the odiousness of sin Ephes. 5. 8. 13. All things that be reproved are made manifest by light for whatsoever doth make manifest is light It sets out the odiousness of sin as a breach of Gods most holy Law enmity against the Great God the procurer of his eternal wrath Nothing manifests things as this light doth Secondly It is lux dirigens a directing light that we may see our way and work As the Sun lighteth man to his labour so doth this direct us in all conditions Psal. 119. 105. Thy word is a lamp unto my feet and a light unto my paths It directs us how to manage our selves in all conditions in prosperity adversity in all affairs paths steps in all the particular actions of our life it filleth us with spiritual prudence the wayfaring the fool a man of parts that is a stranger the man of mean parts all may meet with plain and clear directions hence to guide them in the way to Heaven Thirdly It is lux vivificans a quickening light Lux est vehiculum influentiarum Joh. 8. 12. I am the light of the world he that followeth me shall not walk in darkness but shall have the light of
dispensation As thou usest to do to those that love thy name The Word is I. According to the Law and Right II. According to the use and custome According to the mercy promised and usually bestowed upon those that love thee Both sences not improper I. The first sence According to the Law and Right Prout est jus diligentium nomen tuum so some The Vulgar Secundum judicium Amyraldus glosseth thus Pro illa misericordia quam inter te timentes nomen tuum constituisti Others Secundum Ius Foedus illud Take it thus and it beareth a good sence for there is the obligation of Justice and the obligation of Grace a Judgment of righteousness and a Judgment of mercy This merciful Judgment the Saints appeal unto I cannot exclude this for otherwise this Verse would not have one of those ten Words which express the Word or Law of God Doctr. That there is a gracious way of right established between God and his people according to which they may expect mercies This will be best understood by comparing the two Covenants their agreement and disagreement not in all things but such as are pertinent 1. Let us see how the two Covenants agree First They agree in their Author God appointed both and man is only to accept or take hold of what is offered Man was not thinking of any such thing when God instituted the first Gen. 2. 17. But of the Tree of Knowledge of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye or revealed the second Gen. 3. 15. It shall bruise thy head and thou shalt bruise his heel For God to enter into a Covenant with the Creature either of Works or Grace was an act of condescension and who is he that could bid the Almighty humble himself and prescribe Conditions and Laws of Commerce between God and us but only God alone Man did not give the Conditions or treat with God about the making of them what they should be but only was bound to submit to what God was pleased to prescribe In the Covenant of Works God gave forth the Conditions of life and a Law and a penalty and in the Covenant of Grace man is bound to submit to the Conditions without disputing They are not left free and indifferent for us to debate upon and to modifie and bring them down to our own liking and humour but to yield to them and take hold upon them not to appoint them Isai. 56. 4. Thus saith the Lord unto the Eunuchs that keep my Sabbaths and chuse the things that please me and take hold of my Covenant Rom. 10. 3. For they being ignorant of Gods righteousness and going about to establish their own righteousness have not submitted themselves unto the righteousness of God Secondly They agree in the moving cause which in both was the Grace of God The first Covenant it was Grace for God to make it It was the Grace of God to accept of mans perfect obedience so as to make him sure of eternal life on the pâ—…rformance of it Though the last Covenant hath the honour by way of eminency to be styled the Covenant of Grace yet the first was so though the condition of it was perfect obedience and the reward had respect to personal righteousness It was of Grace also that God would at all covenant and enter into Bonds with man who was not his Equal and give his word to any of the works of his hands It was Grace that endowed man with original righteousness and fitted him and enabled him to keep that Covenant His absolute Soveraign owed him no more than the rest of the Creatures which he had made Grace engaged the reward there was no more merit in Adam's obedience than in ours Luke 17 10. So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to do Nor did his work bear proportion to the eternal reward Thirdly They agree in the Parties God and man in both Covenants not any other Creatures superior or inferior to man rational or irrational the principal contracting parties were publick persons Adam Iesus Rom. 5. 18. Therefore as by the offence of one man judgment came upon all to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life 1 Cor. 1. 15. 47. The first man is of the earth earthy the second man is the Lord from heaven The first and second Adam for them and all their Heirs Fourthly That God giveth sufficiency of strength in both these Covenants to the parties with whom he made them to fulfil the Conditions thereof To Adam Eccl. 7. 29. Lo this only have I found that God hath made man upright but they have sought out many inventions To Adam natural to us supernatural strength Ezek. 36. 27. And I will put my spirit within you and cause you to walk in my Statutes and ye shall keep my Iudgments and do them Heb. 8. 10. This is the Covenant that I will make with the house of Israel after those days saith the Lord I will put my Laws into their mind and write them in their hearts Fifthly In both God kept up his Sovereignty and by his condescension did not part with any thing of his dominion over man In the Covenant of Works he ruled by a Law written on mens hearts Rom. 2. 15. Which shew the work of the Law written in their hearts their Consciences also bearing witness and their thoughts the mean while accusing or else excusing one another So by Grace the Believer is not freed from the Law of Nature which being almost obliterated and blotted out of the heart of man and become very unlegible it pleased God to set it forth in a new Edition and to write it over again in the heart of a renewed man Heb. 8. 10. I will put my Law into their minds and write it in their hearts Ephes. 4. 24. And that ye put on the new man which after God is created in righteousness and true holiness Though God admitted us to new Conditions of favour yet he still requireth subjection on our part and that we owne him as Lord and Sovereign requiring obedience and service at our hands or else he taketh a liberty to visit our transgressions with Rods Psal. 89. 31 32. If they break my Statutes and keep not my Commandments then will I visit their transgression with the rod and their iniquity with stripes Sixthly In both Covenants there is a mutual obligation on both parties this ariseth from the very nature of a Covenant Contractus est consensio ad constituendam obligationem quâ alter alteri sit obnoxius In every Covenant there is a tye on both sides and some reason of right There is no obligation of debt between God and us but an obligation of Grace Deus non
of the law it is no more of promise but God gave it to Abraham by promise The Commands and Promises were not commensurate There was not a promise in that Covenant for every command of the Law of Nature but in the Gospel God promiseth what he requireth In the Covenant of Works Justice is the Rule of Gods dealing for though he entred into that Covenant and promised a reward out of Grace yet being entred into it Justice holdeth the Ballance and weigheth the works of men and giveth to every man according to his works what is due to him Rom. 2. 6 7 8. Who will render to every man according to his deeds to them who by patient continuance in well-doing seek for life and glory and immortality eternal life But unto them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath c. But the rule of Gods dealing in the new Covenant is grace The Covenant of works was more independent on God and grace without man and more dependent on man and grace within himself In it man was left to stand by his own strength to be justified upon his own righteousness God having furnished him with a stock at first or a sufficiency of power to keep that Covenant But the Covenant of grace findeth us without strength therefore we are kept in dependance upon another Psal. 89. 13. I have laid help upon one that is mighty And Phil. 4. 13. I can do all things through Christ which strengtheneth me Man was to keep the first Covenant but here in effect the Covenant keepeth us 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation Jer. 32. 40. And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Thirdly In the terms Unsinning obedience is the Condition of the Covenant of works The Covenant of works is wholly made void and the promise thereof of none effect by any one sin without any hope of cure or remedy Once a Sinner and for ever miserable as the Angels for one sin were thrown down from Heaven and reserved in Chains of darkness unto the judgment of the great day Jude 6. It admitteth of no such thing as repentance neither doth it offer any provision for such it speaketh much to the whole nothing to the sick it maketh a promise to the righteous but none to Sinners But the Covenant of grace is otherwise Matth. 9. 13. I will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance Acts 5. 31. Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins Every failing doth not make void the Covenant no not every grosser fault Psal. 89. 33 34. Nevertheless my loving kindness I will not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my lips The first Covenant is an uncomfortable Covenant to a Sinner and can be only comfortable to a perfect righteous person for in case of the least failing it speaketh nothing but wrath and the curse But the Covenant of Grace is comfortable to Sinners it offereth pardon to them As to the first Covenant it is impossible to be fulfilled by man in the state of corruption Rom. 8. 3. What the Law could not do in that it was weak through the flesh Since the day that Adam fell never did nor could any man fulfil this Covenant Well then the demands of this Covenant cannot be satisfied without a continuation in all things written therein in height of exactness and perfection But the Gospel admits of a sincere uniform obedience as perfect 2 Cor. 8. 12. But if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not There is a merciful lenity as to acceptance though the Rule is as strict Mal. 3. 17. And they shall be mine saith the Lord of Hosts in the day when I make up my Iewels and I will spare them as a man spareth his own Son that serveth him Use 1. Then enter into this Covenant You have no benefit by it till you personally enter into the Bond of it The Covenant of works was made with man generally universally considered with Adam as a publick person representing all his Posterity but the Covenant of Grace is made with man particularly and personally considered and his consent is expresly required or else it can convey no benefit to us That was a Law and so did bind whether man did consent or no. This is a priviledge Christ draweth to consent to him doth not force us against our will Iohn 1. 12. But as many as received him to them gave he power to become the sons of God even to them that believe on his name Will you owne him as the Son of God and Redeemer of the World Every man must consent for himself The effects of the first Covenant are uncomfortable for the present the spirit of bondage Heb. 2. 15. And deliver them who through fear of death were all their life time subject to bondage But dreadful hereafter Iames 2. 13. He shall have Iudgment without mercy When none to mediate for them they have to do with Justice strict Justice The least sin is enough to ruine you it will pass by no transgression remit no part of your punishment it will have satisfaction to the utmost farthing admits of no pardon no Advocate regardeth no tears What Justice can give you that you may look for If Justice speak no good promise no good you are to look for none for Justice doth all in the Covenant under which you stand Psal. 130. 3. If thou Lord shouldest mark iniquities O Lord who shall stand What you may claim as a due Debt that you may look for that Covenant gives no gift Oh then give the hand to the Lord. 2 Chron. 30. 8. But be ye not stiff-necked as your fathers were but yield your selves to the Lord and enter into his sanctuary which he hath sanctified for ever and serve the Lord your God Receive Gods condition Acts 9. 6. Lord what wilt thou have me to do You have not leave to chuse and refuse Use 2. Let us bless God and admire his grace in bringing about this new Covenant 1. Man irreparably had broken the first Covenant fallen from his state of life so that all the world is lost under guilt and a curse Rom. 3. 19. That every mouth may be stopped and all the world may become guilty before God 2. Upon this fundamental breach the Lord was acquitted and absolved from the promise of life in this way of works for man could never stand in that Court Rom. 8.
by mourning for this Carnal men are hot in their own cause cold in Gods Gods Children are quite otherwise cold in their own cause and hot in Gods Therefore they are deeply sensible when Gods honour is weakned Moses was the meekest man upon Earth yet he brake the Tables How doth this agree The injuries that were done to himself he could look upon with a meek quiet spirit easily put them up but when he saw the people bring dishonour to the name of God then he hath a high and deep affection They cry out Iosh. 7. 9. Lord what wilt thou do for thy great name So Psal. 115. 1. Not unto us O Lord not unto us but unto thy name give glory They go to God not to advance our faction and interest we are brought very low yet the wrath of man shall praise thee Thy name is dear and precious they are sorry to see any prophane it God hath abundantly provided for their respect he hath bid all men love them when he bid us love one another So that in effect all the respects of the world are devolved upon one person And they would have all men love God and honour God Secondly It comes from their compassion and pity and love to men O it grieves them to see so many that do not grieve for themselves and their eyes are wet because yours are always dry I tell you weeping saith Paul Phil. 3. 18. Compassion over the miserable estate of such Teachers and those that are led by them they and whole Droves run after fancies that endanger their souls False Teachers and their Proselytes should not only fall under our indignation but our pity They are Monsters in nature that want Bowels much more in Grace Religion doth not harden the heart but mollifie it Jesus Christ was made up of compassion and all Christians partake of Christs spirit Phil. 1. 8. God is my record how greatly I long after you all in the bowels of Iesus Christ. Pray mark Paul had got some of Christs bowels and let me tell you they were tender ones Compassion towards others and weeping over their sins is somewhat like the love of Jesus Christ. He would take our burthen upon himself when he was not interested so the spirit of Christ worketh in all his Members he hath distributed his bowels among them and therefore they cannot but long for the salvation of others yea their heart is broken and mollified with Christs compassion to them and therefore long for fellows in the same Grace Though they have received personal and private injuries yet they pity their case and mourn for them 'T is matter of humiliation and lamentation 2 Cor. 12. 21. When I come again I fear my God will humble me among you and that I shall bewail many which have sinned already and have not repented of the fornication uncleanness lasciviousness which they have committed It is matter of grief to see so many thousands perish or in a perishing condition Thirdly This disposition cometh from the antipathy and zealous displeasure that is in their hearts against sin They know what sin is the greatest enemy that God and Christ and their own souls have in the world It was sin that made Angels become Devils it was sin that blew up the sparks of Hell fire it was sin that opposed God that crucified Christ it is sin that grieves the Spirit of God and therefore they mourn when sin gets Proselytes A man cannot endure to see a Toad or Viper near him your hearts rise when you see them creep upon another so do the hearts of the Children of God rise that their enemy and Gods should find such respect and entertainment in the world It is said of the Church of Ephesus Rev. 2. 2. That she could not bear those which were wicked And David saith Ps. 101. 3. I hate the works of them that turn aside They know this will grieve the spirit of God that this will press him as a Cart is pressed with sheaves and shall God be pressed and burthened and they not troubled It cannot be They that love the Lord will hate evil Psal. 97. 10. both in themselves and others Fourthly This disposition comes out of a sagacity of faith and serious foresight of the effects of sin They know what sin will come to and what is the danger of it therefore when they see sin encreasing Rivers of water run down their eyes Wicked men tremble only at the Judgment of God but good men tremble at his Word and therefore they mourn when others fall into danger of the threatning When Ezra plucked his beard and was in such a zealous indignation against the sins of the people bewailing them before the Lord Ezr. 9. 4. Then were assembled unto me every one that trembled at the words of the God of Israel At fasts others are sleight and obdurate they look on threatning as a little mock Thunder they are not sensible of the danger I may set forth this by that allusion 2 Kings 8. 11. The Prophet Elisha wept when he saw Hazael that he looked wishly on his face till he blushed The man of God wept and Hazael said Why weepeth my Lord And he answered Because I know the evil thou wilt do unto the Children of Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt dash their Children and rip up their women with child and Hazael said But what is thy servant a Dog c. So when the Children of God look upon sin they know by the complexion of it what will be the dreadful effects This will be bitterness in the issue in time this will produce pestilences famine fire sword and all other mischiefs and judgments and expressions of the angry indignation of the Lord. They foresee a Storm when the Clouds are but a gathering therefore they tremble when they see them This is the sagacity of faith Now carnal men on the other side look upon the threatnings of Scripture but as words of course used as in way of policy that God only would awe and scare them but doth not purpose to condemn them But Faith is sagacious Look as to the promises Faith is the substance of things hoped for the evidence of things not seen So as to the threatnings the same evidence of things not seen The Apostle doth not only instance when he had given the general description of the objects of hope for the recompence of reward but he instances in the threatnings Noah being moved with fear prepared an Ark c. They know however men sleight the word of God one day it will be found true and therefore when they see men add sin to sin they are troubled The Word is as sure as execution and works upon them accordingly They have all things in a near view the nearer the objects of our faith are in our view the more they stir up our affections Dangers and death
that scoff at the Mourners in Zion they count it melancholy and mopishness to be so often and seriously humbling themselves before the Lord. The world deals perversely with the people of God they provoke their sorrow and then upbraid them with it You should bear them company mourn with them pine in consort with those Doves of the Valleys Better be a Mourner than a Mocker and Scoffer Others there are that yet can make a shift to hold out some profession of Religion yet can delight in the company of prophane carnal persons Would a man willingly put himself upon occasions of grief Are you like Lot whose soul was vexed day by day Do but consider how much your temper differs from theirs David saith Psal. 119. 115. Depart from me ye evil Doers Others there are that by censures and bitter invectives seek to make the Sinner rather than the sin more odious This is to exercise malice and pride not Christian affection We should not censure but mourn Tears flow from charity censures from pride and by this means you lose a duty for a sin which is a sad exchange Others again are apt to laugh at them and to make sport with the sins of others but do not mourn This is a vile abuse and yet we are many times guilty of it Men laugh at drunkenness and make the slips of others matter of boasting and vain talk This should rather set our hearts a bleeding and mourning He were a monster rather than a man that could see a man take a fall even to the breaking of his back or neck and turn it into a jest or a man wound himself and he make a sport of it And shall we be more kind to the bodies than to the souls of men Oh consider the danger of these practices as much as in him lyeth he hath put himself into Hell and wilt thou laugh at it Use 2. Is Tryal Are we so tenderly affected I know every one is not of a like tender constitution and cannot weep rivers of tears but tell me or rather tell God I cite thy Conscience to make answer to God When thou didst ever go aside into thy Closet or some secret place to lay to heart the dishonour done to God or the affronts put upon his Grace Do not tell me thou hast declaimed against the sin of the times that thou hast not cried up a confederacy with them that cry up a confederacy against God There may be somewhat of faction and interest and obstinacy in those things but when hast thou mourned and wept sore in secret places Do not tell me that thou hast joyned in publick Fasts Hasty and transient sighs do not wound the heart Hast thou ever done it in secret or hast thou often done it It may be thou hast resented injuries and spread them before God and so there is a spirit of self-love and revenge that breaths into thy prayers Men will be hot in their own cause but what hast thou done in this Duty 'T is a plain question and therefore I hope it will have the more force upon the Conscience True zeal for injuries done to God would ease it self by tears rather than anger True Penitents will not satisfie themselves only with publick humiliation to which Law custome and example may draw them but will make conscience of this Duty in their Families yea in secret where no eye seeth them but Gods mourn apart Zech. 12. 12 13 14. and bring home publick provocations to their own doors Ier. 11. 17. Use 3. Is to exhort you to get this practice and to get this disposition of the Saints 1. There is a great deal of need to practise it now whether we look upon the sins or dangers of the Nation the sins such horrid blasphemies and reproaches cast upon Gods Servants his Ways Truths Doctrines according to godliness I think in the wisest judgment that a man can make never was there such a dangerous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and temper of any Nation as of ours at this time Never were sins boiled up to such an height and consistency as now such snarling at reformation that was hopefully begun Now sin walketh in the Streets with a bold face drunkenness swearing and prophaneness seem to triumph and with the more pretence because the stricter sort have so much dishonoured God and Religion Church-affairs are much out of order And for our dangers we hear again of wars and rumours of wars and God knoweth what may be the issue and effect of them Acts 13. 41. Behold ye despisers and wonder and perish for I work a work in your days a work which ye will in no wise believe though a man should tell you of them The danger of a Nation doth not lye in outward probabilities so much as in the threatnings of the word He alludeth to the horrible devastation of Iudea by the Chaldeans and applyeth it to the despising of the Gospel Would any believe that the Temple and City should be destroyed and the people of God carried captive that not one should remain yet this came In the time of Noah when they abounded in all things who would have thought of a Flood Many would say as that Nobleman If the Windows of Heaven were opened how could this be Who would have believed the horrible dissolution by the Romans or thirty years agone that which is now faln out in Germany Never think that our Armies and Forces are so strong as to withstand the threatnings of the Gospel for our horrible contempt God may blow upon all these props in an instant Therefore weep and mourn for the pride and rebellion of the Daughter of your people So for our private place What sins are there among us Some have withstood the ways of God though they have had convictions yet held out against them Some are prophane many defects in all Orders Paul was mightily troubled because the Church of Corinth was so much out of order he bewailed it with many tears 2 Cor. 2. 4. Out of much affliction and anguish of heart I wrote unto you with many tears So may I speak and you think of these things 't is time to mourn By way of motive consider First This is the best way to enter our protestation and dissent against the iniquity of the times When we cannot help a thing 't is good to retract it and commit it by tears to God for then it shall not be laid to our charge When the Corinthians mourned for incest committed among them and sorrowed with a godly sorrow 2 Cor. 7. 13. Ye are verily clear in this matter many of them did not only not approve but abhor that foul act before but they were not clear till they mourned and purged the Church from the imputation So you are not clear till you have done this Duty Secondly God may take occasion to punish you from their sins We are all Fuel fit for the burning Gods dispensation is not unrighteous as
first laid in his Everlasting Decrees The Terms of Life and Salvation held forth in the New Covenant are to continue for Ever no change to be expected From the beginning of the World to the end thereof the Covenant of Grace cannot cease The Obligation still continueth men are for ever bound to love God and their Neighbour There shall no time come when the Law of loving God and our Neighbour shall be Reversed and out of Date The Covenant is essentially the same under all the diversity of Administrations And as the Priviledges so the Duties are of an Eternal Obligation Among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is just at one time that is not just at another Law givers cannot alwayes live to see their Laws executed and men cannot foresee all occasions and inconveniences and therefore often repeal their Laws but God is wise he hath made an unchangeable Law and he forbiddeth things intrinsecally Evil and commandeth things intrinsecally Good 2. As to the Effects of it in case of Obedience or Disobedience In case of Disobedience Eternal Wrath lighteth on them that reject this Covenant that walk contrary to it they shall be Eternally Miserable 2 Thes. 1. 9. Who shall be punished with everlasting Destruction from the presence of the Lord. Not a Temporal but an Everlasting Destruction and Mark 9. 44. The worm shall never die and the fire shall never be quenched An Eternity of Torments because they despised Everlasting Mercy and rejected the Authority of an Everlasting God Having offended an Infinite God their punishment abideth on them for ever If they will stand out their day 't is fit their recovery should be hopeless 2dly The Benefits are Eternal in case of Obedience There is Everlasting Grace Everlasting Comfort and Everlasting Life 1 Ioh. 2. 17. The World passeth away and the lust thereof but he that doth the Will of God abideth for ever The Spirit is given as a Comforter that shall abide for ever Iohn 14. 16. and 2 Thes. 2. 16. God who hath loved us and given us everlasting Consolation and good hope through Grace And 't is fit it should be so because 't is built upon Gods unchangeable Love and Christs Eternal Merit and Intercession Gods Love is an Everlasting Love Ier. 31. 3. The efficacy of Christ's Merit never ceaseth Heb. 13. 8. His continual Intercession ever lasteth Heb. 7. 25. and Rom. 8. 39. Nothing shall separate us from the love of Christ. He liveth for Ever by which we continue for ever in the Favour of God and the Covenant standeth firm between him and us the Fountain of Comfort is never dryed up Use Is to Inform us of the difference between the Laws of God and the Laws of Men There are many differences some of which I shall touch by and by this Expression offereth two 'T is Righteousness and Everlasting Righteousness First 'T is Righteousness Men have and do often decree wickedness by a Law not only in the first Table where man is most blind but also in the second not only in their Barbarous Worship their sacrificing of men but also in their humane Constitutions The Lacedaemonians held it lawful to steal if he were not taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very Act. In Cyprus they held it lawful for their Virgins if they were poor to Prostitute themselves to get a Dowry or Portion By the Law of the 12 Tables a man might kill his Wife if she smelt of Wine or Counterfeited his Keys And among the Romans if a slave had killed his Master all his fellow-slaves were put to death with him though never so Innocent By the same Laws a Father might thrice sell his Child they might tear their Debtors in pieces if they were not solvent Thus blind were men in their own concerns and what made for humane Commerce Much more in the way of pleasing God and the Interest of the World to come Bless God for this righteous Law Again Secondly 'T is Everlasting Righteousness not only Righteous at the first giving out but Righteous in all Ages and Times and should we slight this rule that will hold for ever In the World new Lords new Laws Men vary and change their designs and purposes Priviledges granted to day may be repealed to morrow but this word will hold true for ever Our Justification by Christ is irrevocable that part of Righteousness is Everlasting Be sure you are Justified now upon terms of the Gospel and you shall be Justified for ever your Forgiveness is an Everlasting Forgiveness and your Peace is an everlasting Peace Ier 33. 34. I will remember your sins no more So the other Righteousness of Sanctification 't is for ever Approve your selves to God now and you will approve your selves at the Day of Judgment 2. Use is Exhortation 1. Let this take us off from seeking things that have no Continuance in them The Everlastingness of the Word is opposed often to the Transitory Vanities of the World 1 Pet. 1. 23 24. All flesh is grass and the glory of man as the flower of grass The grass withereth and the flower falleth away but the Word of the Lord indureth for ever Why should we hunt after that glory that soon fadeth So 1 Ioh. 2. 17. The World passeth away and the lust thereof but he that doth the Will of God abideth for ever All these things Change and move up and down by divers Circumrotations we sit fast and loose in the World but in the Covenant of Grace all is sure 2. Let us choose this Word to live by that we may be partakers of that Everlasting Good which cometh by it Oh let us regard it Eternity is concerned in it If the Righteousness of God be Everlasting let us begin betimes to get interested in it and persevere in it to the end Let us begin betimes for we have but a few dayes to live here in the World and so either to express our thankfulness or lay a foundation for our eternal hopes Therefore let us set about the work the sooner And let us persevere our care to keep this law must be perpetual not like Temporaries many will carry themselves well and godly for a while but afterwards fall off this doth not become an Everlasting Law there is the same goodness in Gods Law that there was at first 3. Let us comfort our selves with the Everlastingness of the Priviledges offered to us in Gods Word The redeemed of the Lord should have an Everlasting joy Isa. 35. 10. And the Ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads Let other things end and change as they will our right by the new Covenant changeth not Sometimes we are in request in the World and sometimes in disgrace but Gods love is everlasting and sure We are not in with him to day and out to morrow he hath dealt with us upon sure and unchangeable terms nay when you die you may comfort
over our distempers and personal necessities Zech. 12. 10 11 12 13 14. Many will say they have no gifts certainly they that feel their necessities will speak of them in one fashion or another But this cuts off the objection the Spirit is given to help thee I will pour upon them the Spirit of Grace and Supplication and they shall mourn apart Such is Gods condescension to the Saints that he hath provided for them not only an Advocate but a Notary A Notary to draw up their Petitions and an Advocate to present them in Court And surely the gifts of the Spirit should not lie by idle and useless 4. I might urge you too from the practice of the Saints who are called Gods supplicants Zeph. 3. 9. the generation that seek him Psal. 24. 6. They delight in Gods Company and cannot be content to stay away long from him Daniel had his three times a day Dan. 6. 10. So David Psal. 55. 17. Evening and morning and noon will I pray and cry aloud and he shall hear my Voice And David Seven times a day will I praise thee Psal. 119. 164. And Cornelius prayed to God alwaies Acts 10. 2. not only with his Family but sometimes alone for his Family They that have an habit of prayer will be thus affected now to be altogether unlike the People of God giveth just cause of suspicion 5. Shall I add our own private Necessities which cannot be so feelingly spoken to by others do challenge such a Duty at our hands or it may be are not so fit to be divulged and communicated to them 1 Kings 8. 38. There is the plague of our own hearts Paul had his thorn in the Flesh 1 Cor. 12. 7. I sought the Lord thriee No Nurse like the Mother none so fit feelingly to lay forth our Case to God as our selves private prayer 't is an help to inlargement of heart for the more earnest men are the more they desire to be alone Ier. 13. 17. My soul shall weep sore in secret places Christ went from his Disciples in his Agony when he would pray more earnestly Luk. 22. 41 42. Strong affections are loth to be disturbed and seek retirement Iacob sent away his Company when he wrestled with God Gen. 23. 24. Oh! then let all this be considered by you if you neglect Closet addresses to God you wrong God and your selves You wrong God because 't is a necessary part of the Creatures Homage to God and you wrong your selves because such duties bring in a great deal of comfort and peace to the Soul and many sweet and gracious experiences which are not vouchsafed else-where Bernard saith The Churches Spouse is Bashful and Christ will not communicate his Loves in Company You are to use acquaintance with God and so peace shall come to us Iob. 22. 21. It argueth little friendship to God when we seldom come at him and maintain no personal Commerce with him When we pray with others we cannot so well tell who is heard as when we pray alone and see what God will do for our Souls Ps. 116. 1. I will love the Lord because he hath heard the voice of my Supplication You sought earnestly for such a thing and the Lord heard you To conclude all A man will not pray with any savour and delight in publick that doth not pray in secret I observe in Ezekiel's Vision the Lord removed from the Temple by degrees First from the holy place to the Altar of Burnt-offerings then to the Threshold of the house then to the Mountain on the East-side of the City there it stood hovering as loth to be gone So first God is cast out of the Closet private intercourses are neglected then out of the Family and then out of the Congregation and then publick Ordinances are laid aside as useless then are men given up to a strange giddy and vertiginous Spirit and all manner of Prophaneness As a Tree dies by degrees first bears not Fruit then no Leaves then no Bark so carnal Christians die by degrees II. It was an early Morning Prayer I prevented the dawning of the morning and cried I would not lay a burden upon any ones Conscience so God have his due at any time of the day 't is enough In colder Climates those of a weaker constitution may not be able to rise so soon and therefore if any other time of the day be fittest for Commerce all circumstances considered it cometh to the same issue Yet that the morning is our golden time and should not be neglected out of sluggishness what ever dispensation there be for weakness these Considerations may evince 1. The Example of Christ and his Saints we read of our Lord Jesus Christ Mark 1. 35. That in the morning rising a great while before day he went out and prayed This Example bindeth those to receive it that can receive it if you would take the opportunity of the Morning it deserves to be considered by us how willing Christ was to deny his Natural Rest to be with God in private And have not we more need And accordingly the Saints have practised this Psal. 5. 3. My voice shalt thou hear in the morning O Lord in the morning I will direct my prayer to thee and look up Upon which Chrysostom saith Before thou washest thy hands wash thy soul by Prayer So again Psal. 59. 16. I will sing aloud of thy mercy in the morning So would David begin his day with praises of God and prayers to him So 1 Sant 1. 19. And they rose up early and worshipped before the Lord. That was their first work and they were betimes at it So the primitive Christians their hymnos Antelucanos they sung Psalms to God and Christ in the morning early as their Persecutors informed against them See Tertul. Apol. Euseb. c. Now this is of some significancy to Christians 2. Because when ever we have strong Affections to any thing we make it our morning work be it good or bad Good so Mary and Mary Magdalen came early to the Sepulchre of Christ Matth. 28. the Disciples when they came to wait for the promise of the Spirit they met betimes for the Holy Ghost fell upon them in the morning Act. 2. 15. For these men are not drunk as ye suppose seeing it is but the third hour of the day which was about Nine of the Clock and some good time had been spent before as appears by this speech that was uttered So Hosea 5. 16. In their afflictions they will seek me early This is their first and chiefest work that which urgeth the heart most we shall think of in the Morning The Objects that have made deepest impression upon our Spirits will present themselves before any images be received from abroad Prov. 6. 22. Bind my Law upon thy heart when thou walkest it shall talk with thee c. Abraham when he went about the work of offering his son Isaac he rose early in the
Morning Gen. 22. So for bad things if a man be Worldly his Worldly Desires and Affections compel him to rise early for their satisfaction Psalm 127. 3. The Drunkard is thinking early of his morning draught to be filled with Wine Isa. 15. 11. Wo to them that rise up early to follow strong drink The People when they were mad upon the Calf Exod. 36. 6. They rose up early in the morning and offered burnt-offerings to it Whatsoever hath secured its Interest in the Soul will first urge us so if Prayer be our chief pleasure it will urge us to be up betimes with God our Delights and Affections sollicit us in the Morning 3. 'T is the choicest time of the day and therefore should be allotted to the most serious and necessary imployment 'T is the choicest time partly with respect to the Body because the Body is then best refreshed and our Vigour repaired which is lessened and spent with the business of the day Our Memories quickest Senses readiest natural Faculties most acute And partly with respect to the Mind our Morning thoughts are our Virgin thoughts more pure sublime and defecate usually free from Worldly Cares which would distract us in prayer and will more incroach upon us by our Worldly business and the baser Objects which the necessity of our life ingages us to converse with and be imployed about Certainly the best time should be taken up about the best business not in recreations to be sure for this is to knit pleasure to pleasure and to wear away the sithe in whetting not in working They are brutish Epicures that rise up from sleep not to service but to their sensual Delights and Vanities as the Scripture brandeth them that eat in the Morning not for strength but Excess Eccl. 10. 16 17. The Morning is the fittest time for business now what business should we do but the most weighty and that which requireth the greatest heedfulness of Soul which is our communion with God 4. Consider 'T is profitable to begin the day with God and to season the heart with some gracious exercise as David Psal. 139. 18. When I awake I am still with thee It sanctifieth all our other business as the offering the first fruits did sanctifie the whole lump and to whom should the first fruits of our Reason and Sense restored be consecrated but to him that gave us all and is the Author and preserver of them When the World gets the start of Religion it can hardly overtake it all the day the first thoughts leave a powerful Impression upon it Mich. 2. 1. They devise evil upon their beds and when the morning is come they practise it With carnal men sin beginneth in the morning stayeth in the Heart all day playeth in the fancy all night but if you begin with God in the Morning you take God along with you all the day to your business and imployment 5. This will be some recompence for the time lost in sleeping half our lives are consumed in it our time is parted between work and sleep 'T is the misery and necessity we are subject unto whilest we are in the body that so much of our time should be spent without doing any thing for God or shewing any act of Love and thankfulness to him None of the other Creatures ever stand still but are alwayes executing and accomplishing the end for which they were made And in heaven the blessed Spirits are alwaies beholding the face of God and Lauding and Blessing his Name and need not those intermissions which we bodily Creatures do Now though this be our Necessity and so no sin to need the refreshings of sleep yet because so much of our time is lost by way of recompence the least that we should do is to take the next season and if health and bodily constitution will permit to prevent the dawning of the Morning and to be as early with God as we can All the time we can well spare should be given to God do but consider since thou wentest to bed the Sun hath Travailed many thousand miles to give thee light this Morning and therefore what a shame it is that the Sun being continually in so swift motion should return and find him turning and tossing in his Bed like a door upon the hinges Prov. 20. 14. after Nature is satisfied with sleep And that we should not rise and own Gods Mercy in the Rest of the Night and sanctifie the Labours of the day by some serious address to him This Meditation is enforced by Augustine Indecus est Christiano si radius solis eum inveniat in lecto posset enim dicere sol si potestatem loquendi haberet amplius laboravi heri quam tu tamen cum jam surrexerim tu adhuc dormis So Ambrose on this Text Grave est si te otiosum radius solis orientis in verecundo pudore conveniat lux clara inveniat occulos somnolento adhuc corpore depressos III. 'T was a Vehement and Earnest Prayer for saith David I cryed Observe Doctrine 'T was earnest though private and 't was earnest though he could get no satisfactory Answer 1. Earnest though Private in all our Addresses to God we must be serious whether men see or hear or no God seeth and heareth An Hypocrite hath a great flash of gifts in Company but is streight when alone but Gods Children are most earnest in private when they do more particularly open their hearts to God without taking in the necessities of others Christ when he was withdrawn from his Disciples then he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly Luk. 22. 44. Iacob sent away his Company to deal with God in good earnest and then wrestled with him ille dolet vere qui sine teste dolet Peter went out and wept bitterly so a Christian trieth it out between God and him when he hath a mind to plead for his own Soul or for the Church therefore hath no outward reason to move him but Conscience and spiritual Affection The Pharisees would pray in the Synagogues and corners of the streets but Christ saith go into thy closet and shut the door and pray to thy father in secret Matth. 6. 7. This is the love and confidence we express to our Father in secret A man may put forth himself with great Warmth and Vigour before others that is slight and careless in secret Addresses to God In these secret intercourses we most taste our spirits and discern the pure workings of Affection towards God A Woman that only bemoaneth the loss of her Husband in Company but banisheth all thoughts of him when alone might justly be suspected to act a Tragical part and to pretend sorrow rather than feel it Some will pray in secret but customarily utter a few cold words but David saith I cried Remember there is one seeth in secret as Christ saith I am not alone Iohn 16. 32. And Mal. 1. 14. He is a God of
over your thoughts that the best and dearest of them you can imploy for God with great Fervency and Continuance other matters do not find better welcom nor so easily justle them out of doors By all this it appears 't is a most profitable duty Doctrine II. That a gracious heart will take all occasions to set itself a-work on holy things and sometimes in the Night David did frequently rowse up himself in the Night to solace his Soul with thoughts of God this was a frequent and cheerful exercise and imployment to him First I shall prove this argueth a gracious frame of Spirit Secondly Shew you some Reasons why we should meditate sometimes in the Night First It argueth a gracious frame of Heart to take all occasions to set our minds a-work on holy things for there are three things in it 1. Plenty of Divine Knowledge the Heart is well stocked and can entertain it self without help from abroad Psal. 16. 7. I will bless the Lord who hath given me counsel my reins also instruct me in the night season He had laid up a great deal of truth in his Reins or inward parts and when sleep fled from his eyes out it came So Prov. 6. 21. Bind them continually upon thy heart and tye them about thy neck to be always ready and present with us 'T is an excellent thing to have a good treasure in our hearts Matth. 12. 35. A good man out of the good treasure of his heart bringeth forth good things Many a mans heart is stuffed with vanity and then he is vain in his thoughts and vain in his discourses and vain in his actions yea the Word of God doth not dwell in him richly Col. 3. 16. Then your thoughts are very scant and barren as he that hath more brass farthings in his pocket then Gold or Silver will more easily pull them out at every turn Our leanness of soul and difficulty to Meditate cometh from the want of a stock of Knowledge 2. It argueth Spiritual delight and strong love Psal. 1. 2. But his delight is in the law of God and in that lawdoth he meditate day and night Did we find such Comfort as David did we would break our sleep for that end He that delights in the Word is much Conversant in it for ubi amor ibi animus All the time his necessities can spare he will spend it in these private and spiritual exercises Many mens time hangs upon their hands they do not know how to spend the Summer day nor the Winter night but one that hath a strong Affection to holy things he rather wants time such is his solace and delight in God He beginneth his heaven upon earth and all the time he can get he is spending this way but if we find no such comfort and repose of Soul in Meditation no wonder that we are so averse from it Our thoughts follow our Affections delight will set the mind a-work when others are sleeping securely he mindeth his Salvation 3. It argueth sincerity Psal. 17. 3. Thou hast proved mine heart thou hast visited me in the night thou hast tryed me and shalt find nothing In the night when darkness concealeth me from the eyes of men then I exercise my self in spiritual thoughts Many put on Religion as a disguise in the day in publick actions they personate a Zeal and act a devout part but that is to be sincere when God hath a great share in our closest privacies and retirement Secondly Sometimes take the Night as a special occasion Psal. 63. 6. When I remembred thee upon my bed and meditate on thee in the night watches Psal. 77. 6. I call to remembrance my song in the night There is a double help for Meditation in the Night 1. Solitude then we are alone and therefore fittest to Meditate when no body disturbs us 2. The silence of the night is also an help when nothing is heard or seen to distract attention Use. What Use shall we make of this We cannot lay a burden upon your Consciences and by way of absolute necessity exact these Nocturnal Meditations from you only in the General 1. As much as our strength and natural necessities will permit we should be meditating Night and Day it may be a shame to us that many Tradsmen are up afore day to follow their callings and that they should excel us The Christians had their morning Hymns to Christ in the times of Persecution 2. We may press you to the Affection though not to the Season to be stored with good matter and to have a strong delight in this work and sincerity to make Conscience of private Duties 3. If we wake in the Night and our rest is broken off then to exercise our selves in holy thoughts many times it falleth out that we cannot sleep now we should spend the time in Meditation and prayer not in vain thoughts or entertaining our selves with carnal musings or perplexing and anxious thoughts about the troubles that we are under 4. If David waked in the night how much are they to blame that snort and sleep in the day even in the time of Worship when others are entertaining Communion with God surely if they had earnest Affections this could not always be The Example of Eutychus should deter these Act. 20. And there sate in the window a young man named Eutychus being faln into a deep sleep and as Paul was long preaching he sunk down with sleep and fell down from the third loft and was taken up dead Matth. 26. 40. What could not ye watch with me one hour Doctrine III. That Meditation of the Promises is very seasonable when the answer of our Prayers is denied For this is very powerful to support our fainting hopes and to cheer and revive our drooping spirits There is support in the Word and comfort in the Word therefore we should much Meditate on the Promises at such a time The best holdfast that we have of God is by his Promise Whatsoever his dispensations be this will give satisfaction enough though you cannot find what you would his word is certain though no appearance of performance his Word is sure enough to fasten upon The grounds of Faith are more sweet and satisfactory the more they are examined and lookt upon SERMON CLXVII PSALM CXIX VER 149. Hear my voice according to thy loving-kindness O Lord quicken me according to thy judgment IN these Words you have I. Davids Prayer II. The grounds of his support or his Incouragements in asking I. His Prayer is double 1. General for Audience Hear my voice 2. Particular for Quickening Quicken me II. His Incouragements and grounds of Confidence in asking are also two 1. Gods Loving-kindness 2. His Judgment Both together imply the Loving-kindness of God manifested in the Word or expressed and ingaged in the Promises The Points are Three Doctrine I. One Blessing which the Children of God do see a need often and earnestly to ask of God is
is a complaint they will not learn after all these signs and wonders Matth. 16. 9. Do ye not understand neither remember the five loaves of the five thousand and how many baskets ye tock up Upon every Experience we should have high thoughts of Gods Power and All-sufficiency the great controversie between Christ and his Disciples was their not profiting in Faith 2. We see and know what God is willing to do for poor sinners he is not sparing of necessary supplies and comforts he hath been a present help we have no cause to believe the contrary 't is only distrust saith he will not 't is a suspicion and Jealousie without cause It may be for it hath been 1 Sam. 17. 36. The Lord hath delivered me c. Particular and special Confidence is not so usual now but we have no reason to be discouraged in the wayes of God though we cannot be absolutely confident yet we should not balk duty out of distrust and jealousie in such faintings take the Cordial of Experience Psal. 77. 10. And I said this is my infirmity but I will remember the years of the right hand of the most high III. Former Mercies are pledges of Future by giving God becometh our Debtor Matth. 6. 25. Is not the life more than meat and the body more than rayment If he gives Life he will give Food if he gives a Body he will give Rayment one Mercy is an earnest of another Rom. 8. 32. If he give us Christ he will give us all things if he give grace he will give glory if we have the first fruits Rom. 8. 23. we shall have the Harvest if we have the beginning Phil. 1. 6. we shall have the ending There are some dispensations that are but as a tendency to other Mercies given out in such a way as to invite hope IV. We are the more endeared to God by his own mercy and tender care of them Zech. 3. 2. is not this a brand plucked out of the burning The danger heightens the Mercy Use. To Reprove the People of God for their diffidence and distrust when after many experiences of God they can no more quiet their hearts concerning future events upon every new Trouble as much tormented and perplexed as if never known nor heard any thing of God before David 1 Sam. 27. I shall one day perish by the hand of Saul When God hath abundantly done enough to evidence his Power and Love unto us Psal. 78. 19 20 21. They said Can God furnish a table in the Wilderness c. When we are to credit God in another work as the Disciples after the Miracle of the Loaves when new Temptations assault us we should not be disheartned What were Gods motives before to help Because you were in Misery The same you may expect again Use 2. To Press you 1. To observe your Experiences and compare them with the Word All that God doth is full of Truth and Faithfulness Psal. 111. 7. The works of his hands are verity and Iudgment all his Commandments are sure exactly according to what he hath promised They certainly come to pass Especially observe your Experiences in your Troubles and Temptations what hath been your greatest Comfort and Support then 2. Begin to do so betimes long Experience is a great advantage most Christians are to be blamed that they begin so late to know God or to observe the Truth of his Word or that adjourn and put it off Fruits planted late are seldom Ripe and come to any thing When we have a long Journey to go we set forth early Begin with the Lord betimes if you would thrive in Faith the longer Experience you have had of God the more you will believe in him Psalm 22. 9 10. Thou art he that took me out of the Womb thou didst make me hope when I was upon my mothers Breast I was cast upon thee from the Womb thou art my God from my mothers Belly 3. Remember and improve Experiences They that know thy Name will put their Trust in thee Let not new Troubles startle us after we have found the Power and Goodness of God so ready for our help SERMON CLXXI. PSALM CXIX VER 153. Consider mine Affliction and deliver me for I do not forget thy Law IN this Verse observe First David's Petition Consider mine Affliction and deliver me Secondly His Argument for I do not forget thy Law First His Petition is double for Pity and Deliverance the one is preparative to the other 1. That God would consider his Case 2. Deliver him from the Danger into which he was cast by his Enemies Secondly His Reason is taken from his constant Obedience for I do not forget thy Law The Phrase is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and noteth 1. His Diligence he did carefully observe 2. His Constancy he never departed from the Obedience of Gods Word whatever Temptations he had to the contrary I shall give you some brief Notes Doctrine I. That Gods Choicest Servants in this World have their Afflictions David saith mine Affliction and others of Gods Children have their share of the Sorrows and Vexations of this World this will be so whether you consider them as Men or as Christians 1. As Men Iob 14. 1. Man that is born of a woman is of few dayes and full of trouble So Iob 5. 7. Man is born to trouble as the sparks fly upward And Gen. 47. 9. Few and evil have the dayes of the years of my life been It is well they are so few since so evil as our Relations and Comforts are multiplied so are the occasions of our Sorrow God never intended the World to be a place of our Rest but our Exercise it is a middle place between Heaven and Hell and hath somewhat of either In our passage to the other World we must look for it it is that we are born to many are born to great Honour and Estate but they have another portion goeth along with it they are born to Trouble ever since Sin entred into the World Punishment entred with it Vitam auspicatur a supplicio In Heaven full of Days full of Comforts but here it is otherwise few and full of Trouble Unusquisque nostrum cum nascitur ex hospitio hujus mundi excipitur initium sumit ex lacrymis Cyprian de pat Austin infans nondum loquitur jam prophetat Serm. 24. de verbis Apost 2. As Christians A man is no sooner brought home to God but he must expect to be hated by the World Ioh. 15. 19. If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Assaulted by Satan Luk. 22. 31. Simon Simon behold Satan hath desired to have you that he might sift you as wheat Chastened by the Lord himself for their Trial and Humiliation Heb. 12. 8. But if ye be without Chastisement whereof all are
respect to the end now if they do not make the Everlasting injoyment of God their end the Scriptures are of little use to them a trouble rather than a comfort because they disturb them in pursuing their lusts but a man that would injoy God get to his Holy Hill is apprehensive of the benefit 2. They are not affected with their wants and therefore esteem not the Word For the great benefit of the Word is to teach us a remedy for sin and misery now they that mind not the misery and danger in which they stand go on carelesly and despise the Word of God Prov. 22. 3. A prudent man forseeth the Evil and hideth himself but the simple passe on and are punished They little think of the evil which is near them and so slight the Counsel of God Secondly Those that will not believe them that find sweetness in it as if all were phantastical and imaginary Are the wisest and most serious part of mankind deceived And hath the carnal fool only the wit to discern the mistake Surely in all reason it should be otherwise These tell us of those delights and transports of soul in meditating on the Promises in purifying their Hearts by the Precepts and though a stranger intermedleth not with their Joyes yet surely these find them All that is spiritual and supernatural is suspected by those who are drowned in matters of sense Iohn 12. 29. A voice from Heaven is Thunder the motions of the Spirit fumes of Wine Acts 3. 13. Joy in the Holy Ghost but a fancy c. Thirdly Them that count it an Alphabetary knowledge fit for beginners David was no Novice yet he rejoyced in the Word as one that found great spoil the more conversant he was in these Holy Writings the more he delighted in them No 'T is not only Childrens meat there is not only Milk there but strong Meat also Heb. 5. 14. 'T is our Rule to walk by till our blessedness be perfected The continual store-house of our comforts Rom. 15. 4. 'T is the continual means of growing into Communion with God in Christ. Use. II. To exhort us to delight in the Word of God 'T is the work and mark of a Blessed man Psal. 1. 2. But his delight is in the Law of the Lord and in his Law doth he Meditate day and night As far as the necessities of the present life will bear it they are still getting more Knowledge of true Blessedness and the way that leadeth to the Injoyment of it This is their business and pleasing Study His work is to form his heart to a sincere uniform impartial obedience and as he doth increase in Godliness by the help of the Word his soul is more satisfyed all the joyes of the World to this are nothing to him Are your Hearts thus set to know the Lord and his revealed Will and the way of Life SERMON CLXXVII PSALM CXIX VER 163. I hate and abhor lying but thy law do I love IN this Verse the Man of God sheweth his Affection to the Word by the Hatred of those things which are contrary to the Word Observe here First Affection set against Affection Secondly Object against Object First Affection against Affection Hatred against Love Love and Hatred are natural Affections which are good or evil according to the Objects to which they are applyed Place Love on the World Sin and Vanity and nothing worse place Hatred on God Religion Holiness and it soon proveth an hellish thing But now set them upon their proper objects and they express a gracious Constitution of Soul let us hate Evil and love Good Amos 5. 15. and all is well Man needeth affections of Aversation as well as Choice and Pursuit Hatred hath its use as well as Love Love was made for God and things that belong to God and Hatred for Sin 't was put into us that at the first appearance sense or imagination of Evil we might retire our selves and fly from it and is any thing so evil as sin so contrary to God so baneful to the Soul The office of Love is to adhere and cleave to God and whatever will bring us to the injoyment of him and the office of hatred is that we may truly and sincerely turn from all evil with Detestation according to the nature and degree of evil that is in it The Emphasis of the Text is notable I hate and abhor it must be a thorough Hatred which David Psal. 139. 22. calleth a perfect hatred Secondly Here is Object set against Object As Love is opposed to Hatred so the Law to Lying for the Word of God is Truth and requireth truth of all that submit to it pure sincerity and simplicity Some render the word more generally the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hate and abominate iniquity other Translations render it not so they expound it so that one kind is put for all the rest and fitly for every sin is a falsehood and often called in this Psalm a false way and a lye and will fail and beguile all them who are delighted with it and the purport and drift is that we should admit omit commit nothing which is contrary to the Word of God which is the great object of an holy mans Love The Points are three Doctrine I. They that love the word of God must hate sin Doctrine II. That a slight hatred of a sinful course is not enough but we must hate and abhor it Doctrine III. That among other sins we must hate falshood and lying and all kind of frauds and deceits For the first Point Doct. I. They that love the Word of God must hate sin This implyeth four things 1. That our Love must be demonstrated by such effects otherwise it is but pretended if we do not avoid what it forbiddeth for our love to God and his VVord is mostly seen in Obedience and dutiful Subjection to him and it for Gods Love is a Love of Bounty our Love is a Love of Duty he is said to love us when he blesseth us and bestoweth on us the effects of his special Grace and Favour we are said to love him when we obey him These Propositions are clear in Scripture That our love to God is tryed by our love to the VVord And our love to the VVord by our hatred of Sin Ioh. 14. 21. He that hath my Commandments and keepeth them he it is that loveth me And Verse 23. If any man love me he will keep my words On the contrary our Enmity to God and his VVord is determined by our love to Sin Enmity to God Col. 1. 21. Enemies in your minds by evil works To his VVord Rom. 8. 7. The carnal mind is not subject to the Law neither indeed can be Habitual sin argueth a Malice or Hatred of God and his holy Law and actual Sin an actual Hatred 'T is finis operis if not operantis whether a man thinketh so or no 't is the intent of the
idle Words Matth. 12. 36. I say unto you that for every idle word that men speak they shall give an account thereof in the Iudgment Men esteem little of their Words yet when they are put into Gods Ballance they may weigh heavy not only wicked Words but even idle Words such as serve for no good purpose or for no lawful end and in your account they will come in as so many sins and sit heavy upon you if you have not received Pardon before it is a strict Sentence But what is this Idle Discourse such as wanteth the solidity and substance of truth such as tend to no use and benefit de jure God may Condemn you for these though de facto upon Repentance he pardoneth greater sins Or possibly such are idle Words as come from a vain idle frame of heart for he had spoken before in the 35 Verse that a Good Man out of the good Treasure of his heart bringeth forth good things and an Evil Man evil things Now such idle words are a Note of the wickedness of the man of the evil Treasure that is in his heart for these he is responsible at the Day of Judgment as for a vain Conversation and the unfruitful works of Darkness However we must not open a gap to Licentiousness as when the Apostle forbiddeth Prophane discourse he enjoyneth Profitable discourse as the only remedy Eph. 4. 29. Let no corrupt communication come out of your mouth but that which is good to the use of edifying that it may minister grace to the hearers As much as may be holy Conference should be mixed with all our Discourses and Converses otherwise they are accountable to God And 't is very notable the Apostle forbiddeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish jesting Eph. 5. 4. Neither filthiness nor foolish talking nor jesting which is not convenient but rather giving of thanks As he condemneth filthiness or words contrary to Christian Gravity Decency or Modesty so he condemneth foolish Talking which is impertinent superfluous and vain Discourse And then jesting not all honest Mirth or use of Wit but an intemperate Use when men give up themselves to a frothy Vanity that they cannot be serious or too tart Reflections upon the personal Imperfections of others or to impious justs by wresting the Scripture to express the conceptions of a vain and wanton Wit In the General there must be a great guard on all jesting lest it degenerate and that we entertain one another with Thansgiving and discourses of the Love of God and his manifold Mercies to us for 't is not an easie matter to keep within bounds of cheerful and allowed mirth Hearts that are kept sensible of Gods goodness are desirous to express it to others whenever occasion offereth and vain and idle Communication is nothing so pleasing to them 2. Positively We are to edifie one another as David professeth here that his Tongue should speak of Gods Word his Conferences and Discourses should be filled up of no other matter 1. Because our Tongue is our Glory Psal. 10. 9. My heart is glad and my Glory rejoiceth Compare Acts 2. 26. My heart rejoyceth and my tongue was glad Now why is our Tongue our Glory not only as 't was given us for the use of tasting meat and drink so the Tongues of the brute Beasts serve them but because thereby we must express the Conceptions of our Minds So Speech is the excellency of man above the Beasts but Christianity giveth us an higher Reason because thereby we may express the Conceptions of our Minds to the Glory of God and the good of others Iam. 3. 9. Therewith we bless God even the Father That 's our Glory that we cannot only think of God but speak of God his Word and Works 2. Because Conference and edifying Discourse is one means of spiritual Growth and spiritual improvement to our selves and others To our selves Prov. 16. 21. The wise in heart shall be called prudent and the sweetness of his lips increaseth learning The more he venteth what he knoweth the wiser himself groweth and learneth by teaching others for the more he draweth forth his knowledge the more 't is impressed upon his own heart 'T is a Truth he that watereth shall be watered and our gifts as the Loaves are encreased in the breaking or as the Widows giving Oyl to the Prophet was inriched by it not only as we occasion others to draw forth their knowledge but as our own is confirmed and strengthened by using it as to him that hath shall be given Matth. 25. 29. As venting of sin and folly increaseth sin and folly so doth venting spiritual knowledge still increase it 2 Others 't is a great benefit to them when we communicate our experiences to them Luk. 22. 32. When â—…ou art câ—…verted strengthen thy Brethren When he was Converted by Repentance he should be more careful to convert and strengthen others that they fall not in like manner or help them to recover out of the Mire of Sin And the Apostle saith 2. Cer. 1. 4. That God comforteth us that we may be able to comfort others in trouble by the comfort wherewith we are comforted of God The Lord Comforts one that another may be Comforted as in the Coelestial Bodies whatever light and influence the Moon and Stars receive they bestow it on these inferiour Bodies they have their light from the Sun and they reflect it again on the Creatures below Or as the Official part in the Body as the Heart and Liver receive and convey and derive the Bloud and Spirits to all the other parts so a Christian when he is strengthened in himself ought to convey his Comfort and strength to others 'T is mighty edifying when we have found the usefulness of the Word to speak of it to Gods Praise if we have gotten direction in doubtful Cases or benefit by it in the Mastery of our Lusts and the Promises have affoorded any support and deliverance in our distresses we are debtors of the Comfort and Experiences we have and are stewards to dispence it to others Many take a glory that they have Cordials Strong-waters and Medicines in their Closets and Repositories that may be a relief to the Bodies of others So should we delight to refresh their Souls with what hath done us good The Humiliation and brokenness of Heart which thou hast found may be powerful to perswade others of the bitterness of Sin David when he had smarted for sin saith Ps. 51. 13. I will teach transgressours thy ways and sinners shall be converted into thee He had found it how bitter a thing it was to provoke God by Sin and he could tell them such stories of it as would make their hearts to wake and cause them to hate it The Faith and Knowledge which God hath given thee may direct and preserve others thy Temptations may conduce to the succouring of others who are Tempted 3. 'T is a mighty comfortable Duty that hath much