of man reacheth not to the mind and spirit they would be ridiculous if they should take upon them to give Laws to these Philosophers might give directions about them but Potentates would not give Laws for it doth not beseem them to interpose their authority in such Cases where it is impossible they shall know whether they are broken or kept The Scriptures upon their disobedience make men liable not only to temporal but spiritual and eternal punishments and accordingly are rewards proportioned in case of obedience The Magistrates wrath lighteth on the Body but Gods upon the Soul All that man can do concerns Life or Limb or Liberty or Estate the inward man is exempted from their power but God threatneth hardness of heart Exod. 7. 13. He hardened Pharaoh's heart that he hearkened not unto them A reprobate sense Rom. 1. 28. And even as they did not like to retain God in their knowledge God gave them over to a reprobate mind to do those things that are not convenient A trembling heart Deut. 28. 65. The Lord shall give thee a trembling of heart and failing of eyes and sorrow of mind On the contrary Obedience hath the promises of a soft heart and peace that passeth all understanding Phil. 4. 7. The peace of God that passeth all understanding shall keep your hearts and minds through Christ Iesus Of an encrease of Grace Prov. 4. 18. The path of the just is as the shining light that shineth more and more unto the perfect day God that punisheth sin with sin will reward Grace with Grace So for eternal rewards God threatneth The Worm that never dieth and the fire that never shall be quenched Mark 9. 44. On the other side he promiseth Rivers of pleasures that are at Gods right hand for evermore Psal. 16. 11. He that will be believed and obeyed upon terms of salvation is a God one that hath power of the World to come Thus hath God scattered the strictures of his Majesty and given real evidence of interposing his authority every where throughout the Word I shall only adde That the Scriptures as Gods Law may be considered as the Rule of Mans Duty and Gods Judgment In respect of the Commands they bind man to Duty and are the rule of it In respect of the Sanction that is promises and threatnings they are the rule of Gods Judgment In the one God sheweth his righteousness in the other his truth in the precepts righteousness in the promises and threatnings truth Secondly All that God hath required of us is very righteous and just becoming God to give and man to receive There is a condecency in these Precepts both to Gods Nature and to ours They are the Copy of Gods holiness and so a fit means to bring us not only into a subjection to him which is just he being our Creator but into a conformity to him which is our happiness To prove the righteousness which is in Gods Laws I shall produce several Arguments First Surely there is a distinction between good and evil and all acts are not in their own nature indifferent that was a monstrous conceit of Carpender and others contrary to the common sense of man If this were true the chastness of Lucretia should not be more to be prized than the lightness of Lais not the vertue of Cato than the dissoluteness of Sardanapalus and it would be as indifferent for a Man to kill his Father as his Neighbours Dog to rob in the Woods as to hunt a Deer or Hare to lye with his Fathers Wife as to contract honest Matrimony to forswear and lye as to be sincere in all our words and proceedings Now whose heart doth not rise within them at such an apprehension If this be thought to be only custome and received opinion that begets this abhorrence I would ask Whence cometh it that we all desire to be if not really yet seemingly honest The most wicked are offended when they are taken for such as they are and endeavour as much as they can to clothe their actions with the appearance of probity and uprightness If men were not sensible that vice were blame-worthy and vertue commendable why should such a desire so universally possess the heart of man were there not a natural sense of good and evil and an essential difference between the one and the other which we are sensible of Nature it self valuing and esteeming the one and blasting the other with severe marks of her improbation and hatred And I do with the more confidence urge this Argument because there is difficulty in the exercise of Vertue because of the conflict of the sensual appetite and on the other side many delights and pleasures accompanying Vice by which it gets an easie entrance into our souls and dominion over our desires Why should a thing so much against the bent and hair be accounted worthy of praise and the contrary which hath such a compliance with our natural desires be accounted worthy of blame And were there only Custome and Tradition for it would men so universally conspire to decree honours for that which is contrary to their corrupt Nature and to disapprove what is suitable to it It cannot be Would they desire the reputation of Vertue when their desires chuse Vice and impel them to it and hold them under it if they were not sensible that the one hath a comeliness and the other a turpitude in it Thus Hypocrites do clearly attest the excellency of uprightness and honesty Well then the Testimonies which God hath commanded are very righteous for they forbid those things which have a natural turpitude and indispensible sinfulness in them and command those things which are plainly and evidently lovely and praise-worthy Phil. 4. 8. Finally Brethren whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise think on these things Secondly It is such a rule and direction as men would chuse if they were at their own liberty provided they were wise and not brutified by their inordinate passions evil customes and discomposure of soul for all such are incompetent Judges For there is nothing preserveth the rectitude of humane Nature and maketh men to live as men according to the dictates of reason as the serious observance of this Law Break it a little and so far a Man turneth Beast so that it was well said of one A Saint or a Brute For the Law is so written upon mans heart and so connatural to his reason that you must extinguish the nature of man before you can rase out all the sentiments of this Law Rom. 2. 14 15. For when the Gentiles which have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves which shew the work of the Law written in their hearts their conscience
their posterity approve the same that is they live by the same Principles are as greedy upon worldly satisfactions as ever those were that have gone before that neglected God and heavenly things and went down to the grave and their honour was laid in the dust Until the Lord take off our heart by the light and power of his grace we remain as sottish and foolish and worldly as they Thus you see how much it concerns you to be right in the notion of true blessedness Doct. 2. That sincere constant uniform obedience to Gods Law is the only way to true blessedness This is called a way and this way is said to be Gods Law and in this way we must be undefiled which implies not absolute purity and Legal perfection but Gospel sincerity and in this way we must walk which notes both uniformity and constancy it must be our course and we must persevere therein Three things need to be opened 1. Speak to the Rule 2. Of conformity to the Rule that it must be sincere uniform and constant 3. How this is the way to true happiness what respect it hath to true blessedness First The Rule is the Law of God All created beings have a Rule Christs humane nature was the highest of all Creatures and yet it is to be in subjection to God he is under a Rule Gal. 4. 4. made of a Woman made under the Law The Angels they have many Immunities above man they are freed from death from the necessities of meat and drink but they are not freed from the Law they are not sui juris at their own dispose They obey his Commands hearkning unto the voice of his word Psal. 103. 20. Inanimate Creatures Sun Moon Stars are under a Law of Providence under a Covenant of night and day Psal. 148. 6. He hath also stablished them for ever he hath made a decree which shall not pass They have their courses and appointed motions and keep to the just points of their Compass All Creatures are under a Law according to which they move and act Much more now is Man under a Law because he hath Election and Choice But if the Law were not a rule to a Christian as some Antinomians have that opinon if it were not in force then there should be no sin or duty for where there is no Law there is no transgression for the nature of sin is the transgression of the Law 1 Ioh. 3. 4. Rom. 4. 15. Certainly the Law as a rule is a very great priviledge and surely Christ did not come to lessen or abolish the priviledges of his people Deut. 4. 4. There is no nation have such Statutes Psal. 147. 20. He hath made known his Statutes to Israel was their Prerogative If the Law might be disannulled as to New Creatures then why doth the Spirit of God write it with such legible Characters in their hearts This is promised as the great blessing of the Covenant of grace Heb. 8. 10. Now that which the Spirit engraves upon the heart would Christ come to deface and abolish The Law was written upon Tables of Stone and the great work of the Spirit is to write it upon the Table of the heart and the Ark was a Chest where the Law was kept and with allusion to it God saith I will put my Law into their heart Clearly then there is a Rule and this Rule is the Law of God now this Rule must be consulted with upon all occasions if we would obtain true blessedness both to inform us and to awe us First To inform us that we may not act short or over 1. Not short There are many false Rules with which men please themselves and are but so many by-ways that lead us off from our own happiness for instance Good meaning that 's a false Rule the world lives by guess and devout aims But if good meaning were a Rule a man may oppose the interest of Christ destroy his servants and all upon good meaning Ioh. 16. 2. These that kill you will think they do God good service men may grosly err that follow a blind Conscience Custom that is another It is no matter what others have done before us but what Christ did before them all If Custom carry it most of Christs institutions would be out of doors Example of others that 's no good Rule it is not for us to go where others have gone before but what 's the true way Matth. 7. 14. The broad way that leads to destruction and many walk therein the path to Hell is most beaten we are not always to follow the track they are dead Fishes which swim down the stream we are not to be led away with Custom and Example and do as others do Our own desires and inclinations are not our Rule O how miserable should we be if our Lust were our Law if the bent of our hearts were our Rule Iude 16. walking after their own lusts is the description of those that were monsters of men that had outgrown all feelings of Conscience The Laws of Men are not our Rule 'T is too narrow and short to commend us to God to be punctual to the Laws of men and no more Psal. 19. 7. The Law of God is perfect converting the Soul To convince us of sin to humble the heart to reduce and bring us back to God there 's no rule for this but the Law of God Men make Laws as Taylors do garments to fit the crooked bodies they serve for to suit the humours of the people to be governed by these Laws surely they are not a sufficient Rule to convince us of sin and to guide us to true happiness A civil orderly man is one thing and a godly renewed man another It is Gods prerogative to give a Law to the Conscience and the renewed motions of the heart Humane Laws are good to establish converse with man but too short to establish Communion with God and therefore we must consult with the Rule which is the Law of the Lord that we may not come short of true blessedness 2. That we may not act over There is a superstitious and an Apocryphal Holiness which is contrary to a genuine and Scriptural Holiness yea destructive to it it is like the Concubine to the Wife it draws away respects due to the true Religion Now what is this kind of Holiness It is a temporary flesh-pleasing Religion which consists in a conformity to outward Rites and Ceremonies and external mortifications such as is practised by the Papists and Formalists after the Commandments and Doctrines of men Col. 2. 23. Which things indeed have a shew of wisdom in will-worship and humility and neglecting of the body not in any honour to the satisfying of the flesh God will not thank them that give more than he requireth These things have a shew of wisdom As Brass-money may be fairer than true Coyn though not of such a value So this will-worship and
otherwise yet they are proud if they have never submitted to God with brokenness of heart seeking his pardon and favour There are many which are facile to men and yet full of contumacy and stoutness of stomach against God They can stoop to the poorest worm and court their favour but yet deal insolently with their Maker But if men were perswaded of the truth of Gods being they would sooner be convinced of the naughtiness of their hearts by comparing their carriage to God and men Many there are that are tender of wounding the reputation of men yet dishonour God and are never troubled Many that look upon it as an uncomely thing to despise their neighbour to deal hotly with an Underling and vaunt it yet never made conscience of submitting themselves to God who is their undoubted Superior Men count it part of humility and good manners to yield to those that are over them and to pay them all kind of respect and subjection yet they never care to seek the favour of God and humble themselves seriously for their offences against him You take it ill in the world when people of mean quality insult over you when such times fall out as the base rise up against the honourable what are you to God Poor base worms will you contend with your Maker do you count it to be a heavy disorder and a strange inversion of all states and conditions that men of mean and low fortunes should brave it over you and sway things in the world and how ill may God take it that you stout it out against him There 's a greater distance between him and you than between you and your fellow-creatures therefore if it be grievous to you what a hainous offence is it to stand out against God USE 1. It instructs us what is the way to reduce and bring home sinners to God by breaking their pride or as the expression is Job 33. 17. by hiding pride from man by which is meant taking away pride for that which is taken away is hidden or cannot be seen As the hiding of sin is the taking away sin so the hiding of pride is the cure of it 1. By humble and broken-hearted addresses to God for his pardon and his grace There is no way to cure the pride of unregeneracy but by brokenness of heart Come and put your mouths in the dust and acknowledg that you have too long stood it out against God As the Nobles of the King of Assyria came with Ropes about their necks and submitted themselves so Jer. 31. 9. They shall return with weeping and with supplications This is the way to come out of your sins to go and bemoan the stubbornness and pride of your hearts as Ephraim bemoaned himself and smote upon his thigh and complained of his obstinacy Ier. 31. 18. Christians first or last God will bring you to this if you do not stoop voluntarily you shall by force if your hearts be not broken by the power of his grace they shall be broken in pieces by the power of his Providence Rom. 14. 11. As I live saith the Lord every knee shall bow to me God hath sworn As I live now in every Oath there is an implicite imprecation that is if this be not done then let this befall me So there is an implicite imprecation in that Oath Count me not a living God if I do not make the creature stoop If you stand it out against the power of his word can you stand it out against the power of Christ when he comes in glory Ezek. 22. 14. Can thine heart endure or can thine hands be strong in the days that I shall deal with thee O! how will your faces gather blackness and darkness in that day 2. Yield up your selves to be governed by his will and pleasure It is not enough to come weary and heavy laden not only to be sensible of the burden of sin and beg for pardon but we must take Christs yoke Mat. 11. 29. Nature sticks at this a proud heart is loth to come under the yoke We would tast of the sweetness of mercy but cannot endure the bonds and restraints of duty as Ephraim would tread out the Corn but was loth to break the clods Hos. 10. 11. the prophet alludes to the manner among the Iews their fashion was to tread out or thresh out their Corn by the feet of beasts and the Ox his mouth was not to be muzled it was easie work and afforded abundance of food Deut. 25. 4. We would have Comfort but not Duty 3. We must constantly cherish an humble frame of spirit if we would maintain communion with God Mic. 6. 8. not only walk with God but humble thy self to walk with God why he is a great Soveraign and he will be exactly observed and constantly depended upon and if you slip you must bewail your failings and from first to last all must be ascribed to grace Doct. 2. These proud are cursed Or Those that obstinately and impenitently continue in their sins they are under a curse 1. I shall open the nature of this Curse 2. Shew how impenitent sinners come under this Curse First The nature and quality of this Curse or what is that Curse which lyes upon all wicked men That will best be understood by considering that Scripture wherein the tenor of the Law is described Deut. 27. 26. Cursed be he that confirmeth not all the words of this law to do them And Gal. 3. 10. Cursed is every one which continueth not in all things which are written in the book of the law to do them Where there is considerable the duty which the Law exacteth and then the penalty which the Law inflicteth 1. The duty which the Law exacteth Every one must continue in the words of this law to do it An innocent holy nature that 's presupposed for it is said the person must continue It doth not consider man as lapsed or fallen or as having already broken with God And then he must continue in all things there 's an universal a perfect obedience that is indispensibly required while we are in our natural condition And then the perpetuity he must hold out to the last if he fail in one point he is gone All this is indispensibly exacted of all them that live under the tenor of this Covenant he that doth them shall live in them and the soul that sinneth shall dye There is required perpetual perfect personal obedience What will you do if this Covenant lye upon you as it doth upon all men in their natural condition If God call you to a punctual account of the most inoffensive day that ever you past over what will become of you If thou O Lord shalt mark iniquity O Lord who shall stand Psal. 130. 3. better never have been born than be liable to that judgment O therefore when the Law shall take a sinner by the throat and say Pay me that which thou owest what
the letting in of inward comfort and spiritual reviving from the sense of Gods love so Psal. 80. 18 19. Quicken us and we will call upon thy name Turn us again O Lord God of Hosts cause thy face to shine and we shall be saved The shining of Gods face or the sense of Gods love is the reviving of afflicted spirits 2. The actuation of grace there may be life where there is no vigor Now when we are stirred up to be lively in Gods service we are said to be quickned as in the 19. verse of the Psalm before quoted and often it is thus used in this Psalm as verse the 37. Quicken thou me in thy way The Point is this That Gods children need often to go to God for quickning because they often lye under deadness of heart and therefore should desire God who is the fountain of Grace to emit and send forth his influence They need this quickning 1. By reason of their constant weakness 2. Their frequent indispositions and distempers of soul. 1. Their constant weakness in this world 1. By reason of their inclination to sin 2. The imperfection of their motions towards that which is good 1. By reason of their inclination to sin Carnal concupiscence draweth us aside from God to sensual objects James 1. 14. A man is drawn away by his own lust There is a strong biass of corruption drawing us from Christ to present things Heb. 12. 1. Let us lay aside every weight and the sin which doth so easily beset us There is a carnal affection or corrupt inclination which carrieth us out inordinately to things lawful or too often to things unlawful this hangeth as a weight retarding us in all our heavenly flights and motions The love and care of the world which is apt to press down the soul and doth twine about us and insinuate with us the Apostle calleth it a law in his members Rom. 7. 23. a warning to us how when the flesh draweth us off so strongly one way to implore the Divine grace to draw us more strongly to the other 2. Because of the imperfection of their motions to that which is good though there be a purpose bent of heart and inclination that way Our gives are still about us we feel the old maim Grace is like a spark in wet wood that needs continual blowing 2. Their frequent indispositions and distempers of soul. Sometimes they feel a lothness in their souls and a shiness of Gods presence their hearts hang off the spirit indeed is willing but some fleshly thought or carnal excuse checketh the motion It is God alone that can make the soul willing he giveth both will and deed God bendeth the unwilling will as well as helpeth the fainting affections Again sometimes they find a great deadness there is no vigour or liveliness in their affections and they cannot follow after God with such zeal and earnestness though there be not a formal deadness such as usually is in the duties of hypocrites yet there is not always the same strength and agility of grace in the children of God their souls do not so earnestly reach after Christ. Now what can help but divine quickning therefore go to God for it We should rouse and stir up our selves God giveth out influences according to his will or pleasure but we must still stsr up our selves But to answer a case of conscience Whether we are to do duty in case of deadness and indisposition c. 1. The influence of grace is not the warrant of duty but the help 't is the efficient assisting cause not the ground or rule we are to do all acts of obedience on the account of Gods command Luke 5. 5. Simon answering said unto him Master we have toiled all the night nevertheless at thy word I will let down the net God is Soveraign and we are bound to obey whether disposed or indisposed Should the Husbandman never plow but when disposed to plow 2. Our sinful indisposition cannot excuse us In sins of commission our weakness to resist temptation is no excuse So also in sins of omission we cannot be allowed to say it was the Lord suffered me to sin No more will this plea be allowed The Lord did not quicken me to duty Grace is as necessary to prevent sin as to perform duty Gods suspension was no excuse to Hezekiah 2 Chron. 32. 31. Howbeit in the business of the Ambassadors of the Princes of Babylon who sent to him to enquire of the wonder that was done in the land God left him to try him that he might know all that was in his heart This complaint of weakness hath an ill aspect complaining without labouring is rather a taxing of God But 3. Natural men are bound to pray and perform duties therefore renewed men That natural men are bound see Acts 8. 22. Repent therefore of this thy wickedness and pray God if perhaps the thought of thine heart may be forgiven thee And Psal. 14. 2. The Lord looked down from heaven to see if there were any that did understand and seek God It is charged as a crime that they did not but much more the renewed for to whom more is given of them more is required It is another talent wherewith they are entrusted Grace is not only donum but talentum Grace is not given as a piece of money to a child to play withal but as we give money to Factors to trade withal for us Now a renewed man should do more being capable of more 4. The outward act of a duty is commanded as well as the inward though they come not up to the nature of a perfect duty there is somewhat of the Ordinance of Christ in them Hos. 14. 2. Take with you words and turn unto the Lord say unto him Take away all iniquity and receive us graciously so will we render the calves of our lips Though I cannot do all I must do as much as I can 5. We are to wait humbly in the use of means for the power of his grace When the door is shut knocking is the only way to get it open I will go and offer my self to God and see what he will do for me which is Gods usual way and to be used with the more caution and diligence because God doth all Phil. 2. 12 13. Wherefore my beloved as ye have always obeyed not as in my presence only but now much more in my absence work out your own salvation with fear and trembling for it is God which worketh in you both to will and to do of his good pleasure Seamen by tacking about get wind so far as you use the means you comply with Gods end A sad threatning there is to those that neglect the use of means that shut the dore upon themselves or if God withdraws are willing he should keep away 6. Acting in spiritual duties fits us for them Iter ad pietatem est intra pietatem Praying fits for praying
compose and purifie the Mind and make Sin more odious and fortifie us against the Baits of Sense which are the occasion of all the Sin in the World All our Joy is to be considered with respect to its Use and Profit Eccles. 2. 2. I said of laughter It is mad and of mirth What doth it The more a Man delighteth in God and in the Ways of God the more he cleaveth to him and resolveth to go on in this Course and Temptations to Sensual Delights do less prevail for the joy of the Lord is our strength The safety of the Spiritual Life lieth in the keeping up our Joy and Delight in it Heb. 3. 6. Whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end Isa. 64. 5. Thou meetest him who rejoyceth and worketh righteousness But now Carnal Delights intoxicate the Mind and fill it with Vanity and Folly The Sensitive Lure hath more power over us to draw into the slavery of Sin Tit. 3. 3. For we our selves were also foolish deceived serving divers lusts and pleasures Surely then the healing Delights should be preferred before the killing wounding Pleasures that so often prove a snare to us 2. The Object is to be considered thy commandments Here observe 1. David did not place his Delight in Folly or Filthiness as they do that glory in their shame or delight in Sin and giving contentment to the Lusts of the Flesh as the Apostle speaks of some that sport themselves in their own deceivings 2 Pet. 2. 13. that do not onely live in sin but make a sport of it beguiling their own hearts with groundless apprehensions that there is no such evil and hazard therein as the Word declareth and Conscience sometimes suggesteth they are beholden to their sottish Error and Delusion for their Mirth Neither did he place his Delight in Temporal trifles the Honours and Pleasures and Profits of the World as bruitish Worldlings do but in the Word of God as the Seed of the New Life the Rule of his Conversation the Charter of his Hopes that blessed Word by which his Heart might be renewed and sanctified his Conscience setled his Mind acquainted with his Creators Will and his Affections raised to the Hopes of Glory The Matter which feedeth our Pleasures sheweth the Excellency or Baseness of it If like Beetles we delight in a Dunghil rather than a Garden or the Paradise of God's Word it shews a base mean Spirit as Swine in wallowing in the mire or Dogs to eat their own Vomit Our Temper and Inclination is known by our Complacency or Displacency Rom. 7. 5. For when we were in the flesh the motions of sin which were by the law did work in our members to bring forth fruit unto death Therefore see which your hearts carry you to to the World or the Word of God The most part of the World are carried to the Pleasures of Sense and mastered by them but a Divine Spirit or Nature put into us makes us look after other things 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises even of the great blessings of the new Covenant such as Pardon of Sin Eternal Life c. 2. Not onely in the Promissory but Mandatory part of the Word Commandments is the Notion in the Text. There is matter of great Joy contained in the Promises but they must not be looked upon as exclusive of the Precepts but inclusive Promises are spoken of Psal. 119. 111. Thy testimonies have I taken as an heritage for ever for they are the rejoycing of my heart They contain spiritual and heavenly Riches and so are matter of Joy to a believing Soul but the Commandments call for Duty on our parts The Precepts appoint us a pleasant Work shew us what is to be done and left undone These Restraints are grateful to the New Nature for the compliance of the Will with the Will of God and its conformity to his Law hath a Pleasure annexed to it A renewed Soul would be subject to God in all things therefore delights in his Commandments without limitation or distinction 3. It is not in the Study or Contemplation of the Justice and Equity of these Commandments but in the Obedience and Practice of them There is a pleasure in the Study and Contemplation for every Truth breedeth a delectation in the mind Psal. 19. 8. The statutes of the Lord are right rejoycing the soul. It is a blessed and pleasant thing to have a sure Rule commending it self with great evidence to our Consciences and manifesting it self to be of God therefore the sight of the Purity and Certainty of the Word of God is a great pleasure to any considering Mind no other Study to be compared with it But the Joy of Speculation or Contemplation is nothing to that of Practice Nothing maketh the Heart more chearful than a good Conscience or a constant walking in the way of God's Commandments 2 Cor. 1. 12. Our rejoycing is this the testimony of our conscience that with simplicity and godly sincerity not with fleshly wisdom but by the grace of God I have had my conversation in the world Let me give you this Gradation The Pleasures of Contemplation exceed those of Sense and the Delights of the Mind are more sincere and real than those of the Body for the more noble the Faculty is the more capable of Delight A Man in his Study about Natural things hath a truer pleasure than the greatest Epicure in the most exquisite enjoyment of Sense Prov. 24. 13 14. My son eat thou honey because it is good and the honey-comb which is sweet to thy taste so shall the knowledge of wisdom be unto thy soul when thou hast found it then there shall be a reward and thy expectation shall not be cut off But especially the Contemplation of Divine things is pleasant the Objects are more sublime certain necessary profitable and here we are more deeply concerned than in the Study of Nature Surely this is sweeter than Honey and Honey-comb to understand and contemplate the way of Salvation by Christ This is an Heaven upon Earth to know these things Iohn 17. 3. This is life eternal to know thee the onely true God and Iesus Christ whom thou hast sent As much as the Pleasures of the Natural Mind do exceed these Bodily Pleasures so much do these Pleasures of Faith and Spiritual Knowledge exceed those of the Natural Mind These things the Angels desire to pry into Now the Delights of Practical Obedience do far exceed those which are the meer result of Speculation and Contemplation Why Because they give us a more intimate feeling of the Truth and Worth of these things and our Right in them thereby is more secured and our Delight in them is heightned by the supernatural Operation of the Holy Ghost The Joy of the Spirit is said to be unspeakable and full of glory 1 Pet. 1. 18. In short
it is exercised about noble Objects the Favour of God Reconciliation with him and the Hope of Eternal Life all these as belonging to us and it is excited by an higher Cause the Spirit of God and lastly it giveth us a sense of what we had but a guess before We know the grace of God in truth Col. 1. 6. we know it so as to taste of it 3. The fundamental or bottom Cause of this Delight is exprest which I have loved There is a precedent Love of the Object before there can be any Delight in it Love is the Complacency and Propension of the Soul toward that which is good absolutely considered abstracting both from Presence and Absence Desire regardeth the Absence and Futurition of a Good Delight the Presence and Fruition of it It is impossible any thing can be delighted in but it must be first loved and desired None can truly delight in Obedience but such as desire it By nature we were otherwise affected counted his Commands burdensom because contrary to the desires of the Flesh Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the law of God neither indeed can it be But when the Heart is renewed by Grace then we have another Love and another Bias upon our Affections 1 Iohn 5. 3. This is love to keep his commandments and his commandments are not grievous To others they are against the bent and the hair and too tedious but Love maketh way for Delight II. Reasons why a gracious Heart doth love and delight in the Commandments of God 1. The Matter of these Commandments sheweth how much they deserve our love and delight The Matter respects either Law or Gospel 1. That which is strictly called the Moral Law is the Decalogue a fit Rule for a Wise God to give or a Rational Creature to receive a just and due Admeasurement of our Duty to God and Man The World cannot be without it To God that we should love him serve him depend upon him delight in him that we may be at length happy in his Love The Law is holy just and good not burdensom to the Reasonable Nature but perfective Surely to know God to love him and fear him and trust and repose our Souls on him and to worship him at the time in the way and manner appointed is a delightful thing and should be more delightful to us than our necessary and appointed Food To Man Justice Charity Micah 6. 8. He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy Hos. 12. 6. Keep mercy and judgment Now all kind of Justice should not be grievous either Political Justice between the Magistrates and People How should we live else This maintaineth the Order of the World Private Justice between Man and Man Mat. 7. 12. Therefore all things whatsoever ye would that men should do to you do ye even so to them Family-Justice between Husband and Wife Parents and Children Masters and Servants how else can a Man have any tolerable degree of safety and comfort 1 Pet. 3. 7. Likewise ye husbands dwell with them according to knowledge Then for Mercy there is not a pleasanter Work in the World than to do good it is God-like A Man is as an earthly God to comfort and supply others Acts 20. 35. It is a more blessed thing to give than to receive And Blessedness is not tedious the Work rewards it self The satisfaction is so great of doing good and being helpful to others that certainly this is not tedious 2. The Gospel it offereth such a sutable Remedy to Mankind that the Duties of it should be as pleasant and welcom to us as the Counsel of a Friend for our recovery out of a great Misery into which we had plunged our selves In the Law God acteth more as a Commander and Governour in the Gospel as a Friend and Counsellor Surely to those that have any feeling of their Sins or fears of the Wrath of God what can be more welcom than the way of a Pardon and Reconciliation with God whom his Word and Providence and the fears of a guilty Conscience represent as an Enemy to us Surely this should be more pleasant than all the Lust Sport and Honours and Pleasures of the World Here is the Foundation laid of Everlasting Joy a sufficient answer to the Terrors of the Law and the Accusations of a guilty Conscience which is the greatest Misery can befal Mankind In short That the Matter of God's Commands deserves our Delight and Esteem is evident 1. Because those that are unwilling to submit to them count them good and acceptable Laws When their particular Practice and sinful Customs have made them incompetent Judges of what is fittest for themselves in their health and strength yet their Conscience judgeth it a more excellent and honourable thing in others if they can deny the Pleasures of the Flesh and overcome the Temptations of the World and deny themselves the Comforts of the present Life out of the hopes of that which is to come Such are accounted a more excellent and better sort of Men Prov. 12. 26. The righteous is more excellent than his neighbour He hath more of God and of a Man than others as he hath a freer use of Reason and a greater command of his own Lusts and Passions There is a Reverence of such darted into the Consciences of wicked Men Mark 6. 20. Herod feared Iohn knowing that he was a just and holy man and observed him 2. Because of the Sentiments which Men have of a holy sober godly Life when they come to die and the disallowance of a dissolute carnal Life Iob 27. 8. What is the hope of the hypocrite though he hath gained when God taketh away his soul Psal. 37. 37. Mark the perfect man and behold the upright for the end of that man is peace When Men are entring upon the Confines of Eternity they are wiser the fumes of Lust are then blown over their Joys or Fears are then Testimonies to God's Law 1 Cor. 15. 56. The sting of death is sin and the strength of sin is the law It is not from the Fancy or Melancholy of the dying Person nor his Distemper that his Fears are awakened but his Reason If it did onely proceed from his Distemper Men would be rather troubled for leaving Worldly Comforts than for Sin No it is the apprehension of God's Justice by reason of Sin who will proceed according to his Law which the guilty Person hath so often and so much violated and broken They are not the ravings of a Fever nor the fruits of natural Weakness and Credulity no these Troubles are justified by the Law of God or the highest Reason 3. By supposing the contrary of all which God hath commanded concerning the embracing of Vertue shunning of Vice If God should free us from these Laws leave us to our own choice
quite the contrary way They see the mercy of God that the things of Nature keep ordinarily one constant course and are not terrified with the frequent change thereof yea they are thereby confirmed in the belief of the Lord's constancy and faithfulness But men in love with their lusts make a woful use of this consideration hardning themselves in their conceit that there shall never be a change and so sin more securely See the like in other things 1 Cor. 7. 29. 1 Cor. 15. 32. Iude 24. Rom. 6. 2. 2 Sam. 7. 2. with Haggai 1. 2. 1 Sam. 3. 18. 2 Kings 6 33. USE 2. When ever you look to Heaven remember that Within you have a God who hath fixed his residence and shewn his glory there and made it the seat both of his mercy and justice You have also there a Saviour who after he had dyed for our sins sate down at the right hand of Majesty to see his promises accomplished and by his word to subdue the whole world There are Angels that fulfil his commandment hearkning to the voice of his word Psal. 103. 21. There are glorified Saints who see God face to face and dwell with him for evermore and came thither by the same Covenant which is propounded to us as the Charter of our peace and hope Without we see the Sun and Moon and all the heavenly Bodies move in that fixed course and order wherein God hath set them And will God shew his constancy in the course of Nature and be fickle and changeable in the Covenant of Grace wherein he hath disposed the order and method of his mercies USE 3. To cure our Unbelief by considering how God's Grace is setled in the Covenant so as to leave no cause or occasion of doubting or suspecting the truth and certainty of those blessings which he hath promised us And shall we live in jealousie as if we were not upon such sure terms with God If we transact with another about certain benefits the Transaction may prove to no purpose if the matter about which we contract with them hath no Being or the terms be impossible or the conveyance be not firm and strong so as to hold good in Law Now none of these can be imagined in our entring into Covenant with God For 1. Eternal Life is not a Chimaera or a thing that hath no Being you might run uncertainly 1 Cor. 9. 24. if it were a Dream or a well-devised Fable No 't is the greatest reality in the world Heb. 4. 9. we cannot be mistaken we see it before us in the promises so confirmed 2. 'T is not upon impossible terms but such as are performable by the grace of God Eph. 2. 8. By grace ye are saved through faith and that not of your selves it is the gift of God And the Apostle telleth us Rom. 4. 16. it is of grace that it may be sure to all the seed 'T is grace maketh it sure God giveth what he requireth There are conditions that concern making Covenant and keeping Covenant First Conditions for making Covenant Jer. 24. 7 I will give them an heart to know me that I am the Lord. Ezek. 36. â—…6 A new heart will I give you and a new spirit will I bestow upon you After this for keeping Covenant This is a Covenant that keepeth us as well as we keep it Ier. 32. 40 41. I will put my fear into their hearts that they shall not depart from me So Ezek. 36. 27. There is a promise of influence I will put my Spirit into you and cause you to walk in my statutes and ye shall keep my judgments and do them This to prevent the danger of Discovenanting 3. Or that the Conveyance be not strong and firm so as to make a Plea in Law for it is as strongly confirmed as any thing can be by God's word and oath as before it is upon record in Heaven among the ancient decrees of God 'T is written in the word for our comfort yea upon our hearts 'T is sealed by the blood of Christ Heb. 9. 16 17. sealed by the Spirit Eph. 1. 13. And therefore the Conveyance will bear a Plea both now in Prayer and hereafter before the Tribunal of God we may shew him his promises plead the satisfaction of Christ as he pleadeth it in Heaven Heb 9. 24. But where is there room for any doubt If any it must be of your qualification for on God's part all is ordered and sure and there two things First That all the qualifications of the Gospel must be Evangelically interpreted not legally not in absolute perfection but prevalent degree Mark 9. 29. and Can. 5. 2. Secondly Your only way to obtain comfort is to make the qualification more explicite 1 Iohn 2. 5 Whosoever keepeth his word in him verily is the love of God perfected hereby we know that we are in him And 1 Iohn 3. 19. Hereby we know that we are of the truth 4. Let nothing that is uncertain keep you from this blessed and sure Covenant all things without it are uncertain Riches are uncertain 1 Tim. 6. 17. The like may be said of Honours they are slippery places of Friends Health Life itself Now do not forsake your own mercies for lying vanities Some vain thing or other taketh us off from God and seeking his favor which will certainly prove a Lye to you therefore employ your time care and thoughts about these things 5. If the Covenant be setled never expect to alter it or module it and bring it down to your fancies and humors 'T is God only that can prescribe Conditions and Laws of Commerce between us and him Man is not allowed to prescribe the Conditions or treat about the making of them but is only bound to submit to what God was pleased to prescribe and to fulfil the Conditions without disputing They are not left free and indifferent for us to debate them and modifie and mitigate and bring them down to our own liking and humor We are to take hold not to appoint Isa. 56. 4. and Rom. 10. 3. so that it bindeth our duty as well as assureth our comfort our vote cometh too late to retract and alter God's eternal decrees What would you have to be done for your freedom from Hell and the wrath of God Oh that God would alter those severe Constitutions which he hath made and not insist so strictly on the self-denying duties required in the Gospel Covenant for the salvation of sinners You may as well ask that God should repeal the Ordinances of Nature turn night into day and day into night for your sakes But if the Gospel-Covenant were repealed that you may be more secure what then In what a case are you then What will you hold by then You have no hope if the Gospel stand in force but what hope would you have if the Gospel were abolished Must the whole world be ruined to establish your security and indulgence to sin Oh! surely this
have Psal. 143. 2. Enter not into judgment with thy servant non dicit cum hostibus tuis He doth not say Enter not into judgment with thine enemy but with thy servant So here David that was Gods servant a man of singular holiness desireth that God would deal with him in mercy From first to last the Saints have no other Plea Theodoret on the Text observeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. so great a worker of righteousness beggeth to receive mercy and looketh for all his salvation by mercy And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not challenge a reward but asketh favour and kindness Doctr. That Gods best servants have no other and no better plea than that God would deal with them in mercy 1. Because there is and can be no merit on the Creatures part towards God according to the rule of Justice Adam in innocency could impetrare not mereri 't was his Grace to covenant with the Creature when innocency and purity did adorn our Nature how much more since the Fall and the distance between God and us hath been so widened by sin What merits must be indebitum and utile It must be indebitum When our righteousness was perfect yet still due by virtue of our relation to God as Creatures and paying of Debts deserveth no reward The Lawyers tell us Nemo consequitur praemium quod facit ex officio debitum We are bound and do but our Duty but God is not bound to us All that the Creature hath and is and can do it oweth to God and hath received it from him and God is in such a degree of excellency above us that he cannot be obliged Where there is so great a disparity of Nature and Being there is no common right to make him obnoxious to make it Justice to any action of ours to reward us Aristotle denied Children could requite their Parents and merit from them and that the obligation of merit is only between Equals Certainly not between God and Men. There was nothing which bound him necessarily to reward his Creature but his free Covenant Again that which merits must be utile profitable to him from whom we challenge reward If we be never so righteous the benefit is ours not Gods He is not beholden to us useth us not out of indigence but indulgence not as if he needed any thing but we need his blessing Luke 19. 10. When we have done all we are unprofitable servants and Psal. 16. 2. Our goodness extendeth not to thee God giveth all receiveth nothing from us The Beam oweth all to the Sun the Sun nothing to the Beam 2. Because since the Fall there is no claiming but by the Covenant of Grace and mere mercy A Sinner cannot expect any thing but upon terms of mercy The Covenant of works supposed us innocent and holy and bound us so to continue Gal. 3. 20. so that the Law knoweth not how to do good to a Sinner Once a Sinner and for ever miserable it leaveth no room for repentance So that now there is no hope for the best according to the Rule of strict Justice but only according to the law of mercy In the new Covenant there are these special differences from the Law of Works First That there is not only Grace but mercy and Grace too In the first Covenant there was Grace but no Mercy Grace doth all things gratis freely but Mercy pitieth the Miserable therefore till sin and misery entered there could be no room for Mercy There was Grace in that Covenant for 't was of Grace that God did enter into Covenant with Man at all and of Grace that he did accept Mans perfect obedience so as upon performance of it to make him sure of eternal life But now in the New Covenant God doth shew Mercy and Grace too and Grace in the most rich and glorious manner Mercy and Grace too in this way of salvation in that there is hope for a sinner a plank cast out after shipwrack And Grace in the richest and most glorious manner Partly for the design and end that was driven at it was the glory of Grace Ephes. 1. 6. To the praise of the glory of his Grace and partly the ground of it was founded upon the infinite Mercy of God and the infinite merit of Christ. The infinite mercy of God Mercy is the infinite goodness of God flowing out freely to the Creature without any moving cause or worth on the Creatures part to expect it Rom. 9. 16. 'T is not of him that willeth nor of him that runneth but of God that sheweth mercy And the infinite merit of Christ Isai. 55. 3. I will make an everlasting Covenant with you even the sure mercies of David Isai. 42. 6. And give thee for a Covenant to the people And Isai. 49. 8. I will preserve thee and give thee for a Covenant to the people David that is Christ the seed of David all the mercies of the Covenant are exhibited in and by him in whom the Covenant is made with us and made good to us 2 Cor. 1. 20. And he is given for a foundation that is the foundation of a new and better Covenant And partly because of the terms wherein it is dispensed which is not unsinning obedience but a sincere owning of Christ unto the ends for which God hath appointed him So that in effect a thankful acceptance of a free discharge is all that we do for paying the Debt or to make way for our acceptance with God Rom. 4. 16. Therefore it is of Faith that it might be of Grace to the end the promise might be sure to all the seed And Ephes. 2. 8. Ye are saved by Grace through Faith and that not of our selves it is the gift of God By the Grace of Faith we lay hold upon or apply to our selves Christ and all his benefits and that Faith God giveth us by his mere Grace not exhibited by any work of others The whole work of salvation from its first step in regeneration to its last step in glorification doth intirely flow from Gods free Grace and not from any worth in us So that this being the end grounds terms of the new Covenant from first to last mercy doth all on which our hope dependeth We must claim by mercy 3. As there is no merit in the best Saints so there is much demerit and as there is nothing to induce God to be good to us so there is much to hinder him much that standeth in his way yet God will do us good Isai. 57. 17 18. I have seen his ways and will heal him I will lead him also and restore comforts to him He taketh motives from himself to pity when he might take occasion to punish There are many sins to be forgiven both before and after Conversion We are not only un-deserving but ill-deserving 'T was much that God would take us with all our faults when he first drew us into acquaintance with
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
the Creature in appointing him such a law God hath the greatest Right and Authority to Command Isa. 33. 22. The Lord is our Iudge and our Law-giver 2. That there is not only direction given to us but an Obligation laid upon us There is this difference between a Law and a Rule a bare Rule is for Information a Law for Obligation So herein the Word of God agrees with a law 't is not only the result of Gods Wisdom but the effect of his Legislative Will He would not only help and instruct the Creature in his Duty but oblige him by his Authority Decretum necessitatem facit exhortatio liberam voluntatem excitat saith the Canonist Exhortation and Advice properly serveth to quicken one that is free but a decree and a law imposeth a force a necessity upon him So Hierom lib. 2. contra Iovin Ubi consilium datur operantis arbitrium est ubi praeceptum necessitas servitutis A Counsel and a Precept differ a Precept respects Subjects a Counsel Friends The scriptures are not only Gods Counsel but his Precept There is a Coactive power in his laws God hath not left the Creature at liberty to comply with his Directions if he please but hath left a strict charge upon him 3. Every law hath a sanction otherwise it were but an Arbitrary Direction the Authority might be Contemned unless it hath a sanction that is confirmed by Rewards and Punishments so hath God given his law under the highest penalties Mar. 16. 16. He that Believeth shall be saved and he that Believeth not shall be damned Gal. 6. 8. If ye sow to the Flesh of the Flesh ye shall reap Corruption Rom. 8. 13. If ye live after the Flesh ye shall die God telleth them what will come of it and commandeth them to abstain as they will answer it to God at their utmost peril The Obligation of a law first inferreth a fault that is Contempt of Authority so doth Gods as 't is his law and so will infer a fault in us to break it And as we reject his Counsel it inferreth Punishment and the greater Punishment the more we know of Gods law Rom. 2. 9. Tribulation Wrath and Anguish upon every soul that doeth evil upon the Iew first and also upon the Gentile Why the Iew first They knew Gods Mind more Clearly 4. A sanction supposeth a Judge who will take an account whether his law be broken or kept otherwise all the Promises and Threatnings were in vain The law that is the Rule of our Obedience is the Rule of his Process so the Word of God hath this in common with other laws therefore God hath appointed a Judge and a Judgment-day wherein he will judge the World in Righteousness by the Man whom he hath appointed and 2 Thes. 1. 8. He will come in flaming fire to render Vengeance on all them that know not God and obey not the Gospel According to the law they have been under Gentiles Christians they must all appear before the Lord to give an account how they have observed Gods law Now in patience he beareth with men yet sometimes interposeth by particular Judgments but then they shall receive their final Doom 2. Let us see wherein they differ from ordinary laws among Men. 1. Man in his laws doth not debate matters with his Subjects but barely injoyneth and interposeth Authority but God condescendeth to the Infirmities of Man and cometh down from the Throne of his Sovereignty and reasoneth and perswadeth and prayeth Men that they will not forsake their own Mercies but yield Obedience to his laws which he convinceth them are for their good Isa. 46. 8. Remember this shew your selves Men bring it to mind again ye Transgressors Isa. 1. 18. Let us reason together saith the Lord. God is pleased to stoop to sorry Creatures to argue with them and make them Judges in their own Cause Micah 6. 2 3. he will plead with Israel O my People what have I done unto thee And wherein have I wearied thee Testifie against me He will plead with Israel about the equity of his laws whether they are not for their good 'T is a lessening of Authority for Princes to Court their Subjects they Command them but God will Beseech and Expostulate and Argue with his People 2 Cor. 5. 20. He draws with the Cords of a Man sweetly alluring their hearts to him 2 The laws of God bind the Conscience and the Immortal Souls of Men the laws of Men only bind the Behaviour of the outward Man they cannot order the Heart God takes notice of a wanton glance of an unclean thought a carnal motion Matth. 5. 28. Mens Words and Actions are liable to the laws of Men they cannot know the Thoughts but the law of God falls upon the Counsels of the Heart Rom. 7. 14. For I know that the law is Spiritual but I am Carnal Heb. 4. 12. It is a discerner of the thoughts and intents of the heart 3 The law of God Immutably and Indispensibly bindeth all men without distinction no man beggeth exemption here because of their condition there is no Immunity and Freedom from Gods Law Men may grant Immunity from their laws 1 Sam. 17. 25. He will make his fathers house free in Israel Mens laws are compared to spiders Webs the lesser flies are intangled great ones break through God doth not exempt any Creature from Duty to him but speaketh Impartially to all 4 Mens laws do more propend to Punishment than they do to reward For Robbers and Manslayers Death is appointed but the innocent subject hath only this reward that he doth his Duty and escapeth these Punishments In very few cases doth the law Promise Rewards the inflicting of Punishments is its proper work because its use is to restrain Evil but Gods law propoundeth Punishments equal to the Rewards Eternal life on the one hand as well as Eternal death on the other Deut. 30. 15. See I have set before thee this day Life and good Death and evil because the use of Gods law is to guide men to their Happiness This should be much observed 't is legis candor the Equity and Condescension of Mans law to speak of a Reward it commands many things forbids many things but still under a penalty that 's the great design of mans Power in very few cases doth it invite men to their Duty by a Reward only in such cases when every good man would not do his Duty 'T is more exact and vigilant in its proper and natural work of punishing the disobedient that wickedness should not go unpunished the common Peace requireth that but that good should be rewarded there is no humane necessity Humane laws were not invented to reward Good but prevent Evil. Use. Let us humble our selves that we bear so little respect to Gods Word that we so boldly break it and are so little affected with our breaches of it do we indeed consider that this is Gods law The greatest
imports his knowledge accompanied with a tender Love This is often spoken of in Scripture Exod. 2. 28. God looked on the Children of Israel and had respect to them So Exod. 3. 7. And the Lord said I have surely seen the affliction of my people which are in Egypt and have heard their cry by reason of their task-Masters and have known their sorrows Acts. 7. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have seen I have seen the affliction of my people or seeing I have seen the very sight of God is a comfort and support to a sinking Soul it is some comfort to us to have our crosses known to such as we are assured do love us if they condole with us though they be not able to help us so that the Lord looketh upon us with a merciful pitiful Eye 2. As God will cast the Eye of his Pity on us so he will put forth the Arm of his Power as he hath a merciful Eye so he hath a powerful Hand ready to help though sometimes we see nothing of this 2 Chron. 16. 9. For the eyes of the Lord run to and fro throughout the earth to shâ—…w himself strong in the behalf of them whose heart is perfect towards him there is his Care and effective Providence 2. Be sure you keep up your Qualification I do not forget thy Law Many times when men in their Prosperity do not regard God and his Commandments he regardeth them in their Streights for though we forget the Duty of Children he doth not forget the Mercies of a Father but surely he will not forget them that do not forget his Law Therefore it is not credible that God should forget us and our Condition that we should be more mindful of his Law than he of our Affliction he that puts us in mind of his Law will also put himself in mind of the troubles we endure for the keeping of it for certainly God is more mindful of his part of the Covenant then we can be of ours See Christs Argument Ioh. 17. 10. And all mine are thine and thine are mine and I am glorified in them Doctrine IV. We may ask Deliverance from Temporal Troubles not only Support but Deliverance So doth David 1. God hath promised Psal. 50. 15. Call upon me in the day of Trouble I will deliver thee and thou shalt glorifie me 2. Much of God is discovered in it His Wisdom 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of Temptation We are at a loss many times but God is never at a loss His Power Dan. 3. 17. If it be so our God whom we serve is able to deliver us and he will deliver us out of thy hand O King when the wrath of the King was great and the fiery furnace burning before them His Goodness God is sufficiently inclined to it by his own Grace and delights to do it Psal. 149. 4. The Lord taketh pleasure in his people he will beautifie the meek with Salvation he loveth the Person of Believers and loveth their Prosperity and Happiness and delighteth to see them do well in the World he hath pleasure in the Prosperity of his Servants Psal. 35. 27. which is a good incouragement to pray for it 2 Sam. 14. 1. Ioab perceived that the Kings heart was towards Absalom Yea not only his Love but the constancy and unweariedness of his Love 2 Cor. 1. 10. Who delivereth us from so great a death and doth deliver in whom we trust that he will yet deliver us there are all respects of time Solomon saith Prov. 25. 17. Withdraw thy foot from thy neighbours house lest he be weary of thee and so hate thee Men waste by giving but I AM is Gods Name we still need and he is still a giving 2 Tim. 3. 11. Thou hast fully known my persecutions afflictions which came unto me at Antioch c. But out of them all the Lord delivered me So many Troubles so many gracious Experiences of God Psal. 34. 19. Many are the afflictions of the righteous but the Lord delivereth them out of them all Iob 5. 19. He shall deliver thee in six troubles yea in seven shall no evil touch thee Seven is the number of perfection God can and doth deliver us as often as we need deliverance When Clouds return after the Rain or one evil treadeth on the heels of another he hath a succession of Mercies for our succession of Sorrows We are dismayed when we see one trouble is over and another cometh we have the same God still the same certainty of his Mercy in delivering Many times God so delivereth that the Troublers of his people shall come in their room Prov. 11. 8. The righteous is delivered out of trouble and the wicked cometh in his stead As the Leprosie of Naaman went to Gehazi His Faithfulness which he hath laid at pledge with us that he will make a way to Escape 1 Cor. 10. 13. God is faithful who will not suffer you to be tempted above what you are able but will with the temptation also make a way for you to escape that you may â—…e able to bear it His Dominion and Soveraignty Psal. 44. 4. Thou art my King O God command deliverances for Iacob he hath all things at his Command all second causes the hearts of his Enemies 3. We have greater opportunities to serve God Psal. 119. 134. Deliver me from the oppression of man so will I keep thy precepts Luk. 1. 74 75. That he would grant unto us that we being delivered out of the hands of our Enemies should serve him without fear in holiness and righteousness before him all the dayes of our life Use. They are too nice that think we may not ask of God temporal Mercies it is lawful to ask them if we ask them lawfully with a submission to God and for his Glory that we may serve him more chearfully so you may ask a deliverance out of your Troubles Doctrine V. Those that would have God to deliver them out of their Afflictions should be sure they do not forsake their Duty All the Evil that David suffered could not weaken his love to the Law of God nor draw him from the Obedience of it and what was the issue He pleadeth this in Prayer to God Reasons 1. Because if we do so the nature of our sufferings is altered both as to God and Man as to Man we do not suffer as evil doers 1 Pet. 4. 15. But let none of you suffer as a Murderer or as a Thief or as an evil doer or as a busie body in other mens matters which will much darken our Comfort and Glory in suffering though for the main you have an interest in God if by your miscarriage you have deserved the stroke of humane Justice as to God your sufferings are not Castigatory but Probatory Rev. 2. 10. The Devil shall cast some of you into prison that you may be tryed not punished but tryed 2. Because
will be their own men and walk by their own Will have no Title to the Priviledges that accrue by the Marriage such licentious Spirits are at liberty but to their own wo they have a liberty to go to Hell and undo their own souls It was the Wisdom of God to bind us to displeasing duties by the proposal of Comfortable priviledges every man would desire to be saved and to be happy for evermore but corrupt nature is against Holiness now without Holiness there is no Happiness The conditional Promise doth more bind and draw the heart to it when we lay hold of it by yielding to perform the Condition required then may we groundedly expect the priviledge promised We would have Salvation but we cannot unless we submit to Gods terms for Christ came not to gratifie our selfish desires but to subdue us to God we would have sin pardoned we would be freed from the Curse of the Law and the flames of Hell but this can never be while we walk in our own ways and are averss to Holiness of Heart and Life for God would ever sweeten Duties by Felicities 2. Because of the prefect contrariety between the Temper of Wicked Men and this Salvation so that they are wholly uncapable of it 1. They care not for God who is the Author of this Salvation he is not in all their Thoughts Words and Wayes Psal. 10. 1. The wicked through the pride of his countenance will not seek after God God is not in all his thoughts They are far from him though he be not far from every one of them he is within them and round about them in the effects of his Power and Goodness but they never think of him nor take care to serve and please him that is the Reason in the Text they seek not thy Statutes If they seem to draw nigh to him at any time in some cold and customary Duties they do but draw nigh to him with their Lips but their hearts are far from him Isa. 29. 13. This people draw near to me with their mouth and with their lips do honour me but have removed their heart far from me and their fear toward me is taught by the precepts of men Or as it is in another Prophet Ier. 12. 2. Thou art near in their mouth but far from their reins They profess to honour God with a little outward and bodily service but have no Love and Affection at all to him 2. They slight Christ who is the procurer of this Salvation however they could like him as their Saviour they like him not as their Guide and Governour So he complaineth Psal. 81. 11. My people would not hearken to my voice and Israel would noâ—…e of me And Luk. 19. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His citizens hated him and sent a messenger after him saying we will not have this man to reign over us Men cannot endure his Bonds and Yokes Psal. 2. 3. Let us break his bands asunder and cast away his cords from us that they should deny themselves their own Wisdom and Will and wholly give up themselves to the Conduct and Will of Christ. It is his spiritual Kingdom that is most contrary to our Carnal Affections for if there were no King in Israel then every man might do what is best in his own eyes They would not be crossed in their Licentiousness of Life and therefore when Christ bringeth his Bonds and Cords with him they set him at nought 3. They despise the Word in which we have the offer of this Salvation and Counsel and Direction given us how to obtain it There God calleth upon us to be saved 1 Tim. 2. 4. He will have all men to be saved and to come unto the knowledge of the Truth but most slight his Voice and thereby put all hope far away from themselves See Acts 16. 26. compared with the 48 verse in the 26 verse To you is the word of this salvation sent Mark first he calleth the Gospel the word of salvation because there we have the way and means set forth how it was procured for us there we have Counsel given us what we must do on our parts that we may be interessed in it there also we have the Promise and Assurance on Gods part that so doing we shall obtain it Mark again he saith this word of Salvation was sent to them he doth not say brought but sent The preaching of the Gospel is governed by Gods special Providence When Salvation is offered according to his Mind and in his Name we must look upon it as a Message from Heaven directed to us for our good not by the Charity or good Will of Men but the Grace of God Now if you despise this what will be the Issue see Verse 46. Since ye put away the Word of God from you and judge your selves unworthy of everlasting life that is by this Obstinacy and Perverseness you become uncapable of receiving benefit by it That Phrase ye judge your selves is very notable there is a judging our selves unworthy that maketh way for the applying of the Gospel unto us rather than taking it from us as the Publican judged himself and went home justified but an humble self-judging is not meant here but an Obstinate Contemptuous refusal of Eternal Life All Unconverted men are unworthy of Eternal Life but they that refuse Grace offered judge themselves unworthy of Eternal Life put it out of all question clear God if he thus judge them by their Fact declare their Condemnation just 4. They refuse the beginnings of this Salvation and foregoing Pledges which God vouchsafeth in this World by way of taste and earnest Grace is the beginning and pledge of Glory to be turned from Sin is a great part of our Salvation Mar. 1. 21. He shall save his people from their sins It is not only salvation when freed from Misery but salvation when freed from Sin not only from evil after Sin Hell and Punishment but from the evil of Sin from a proud lazy self-loving Heart He hath saved us by the washing of water Tit. 3. 5. When the power of Sin is broken and the life of Grace is begun in the Soul then do we begin to be saved the Spirit of holiness is the Earnest of our Inheritance and an Earnest is part of the sum Eph. 1. 13 14. In whom ye also trusted after that ye heard the word of truth the Gospel of our salvation in whom also after that ye believed ye were sealed with the holy spirit of promise which is the earnest of our Inheritance until the redemption of the purchased possession to the praise of his glory Therefore holiness is a part of Eternal Salvation now without this we cannot have the other part They that slight holiness shall never see God 5. They despise the Salvation it self rightly understood partly because they only value it under a fleshly Notion as a state of Happiness and Ease not as a state of immaculate
keeping their Fathers command Ier. 35. Set pots before them c. no our Father hath forbidden us to drink wine Their Fathers were dead but ours is living will you that are sons renounce God and side with the Devils party and commit sin you to whom the Father hath shewed such love that you should be called his children Then 't is a wrong to Iesus Christ to his Merit to his Example To his Merit Christ came to take away sin and will you bind those cords the faster which Christ came to loosen Then you go about to defeat the purpose of his death and put your Redeemer to shame You seek to make void the great end for which Christ came which was to dissolve sin And besides you disparage the worth of the price he paid down you make the blood of Christ a cheap thing when you despise grace and holiness you make nothing of that which cost him so dear you lessen the greatness of his sufferings And it is a wrong to his Pattern You should be pure as Christ is pure 1 Joh. 1. 3. and v. 5. be righteous as he is righteous You should discover what a holy person Christ was by a conformity to him in your conversation Now will you dishonour him What a strange Christ will you hold forth to the world when his Name is upon you will you give way to sin and folly And it is a wrong to God the Spirit a grief to him His great and first work was to wash us from sin Tit. 3. 5. You forget that such a work was past upon your hearts and that you have been purged from your old sins when you return to them again 2 Pet. 1. 9. and his constant residence in the heart is to check the lusts of the flesh to prevent the actings of sin If ye through the Spirit mortifie the deeds of the body ye shall live Rom. 8. 13. therefore you go about to make void his personal operation Thus 't is a wrong to God 2. By an argument drawn from our selves it is very unsuitable to you We profess our selves to be regenerate and born of God 1 Joh. 3. 9. He that is born of God cannot sin It is not only contrary to thy duty but to thy nature as thou art a new creature It were monstrous for the egg of one creature to bring forth a brood of another kind for a Crow or a Kite to come from the Egg of a Hen It is as unnatural a production for a new-creature to sin therefore you that are born of God it is very uncomely and unsuitable Do not dishonour your high birth 3. Consider the nature of Sin if you give way to it it will encroach further Sins steal into the Throne insensibly and being habituated in us by long custom we cannot easily shake off the yoke or redeem our selves from their tyranny They go on from little to little and get strength by multiplied acts Therefore we should be very careful to avoid all sin The second part of the Caution is Beware of gross sins committed against light and conscience When we are tempted to sin say with Ioseph Gen. 39. 9. How can I do this wickedness and sin against God The more of deliberation and will there is in any action the sin is the fouler Consider foul sins are a blot that will stick long by us See 1 King 15. 5. it is said David walked in all the ways of the Lord and turned not aside from any thing that he commanded him all the days of his life save only in the matter of Uriah the Hittite Why there were many other things wherein David failed you read of his diffidence and distrust in God I shall one day perish by the hand of Saul We read of his dissimulation and feigning himself mad in the company of the Philistines We read of his injustice to Mephibosheth his fond affection to Absolom his indulgence to Amnon we read of his numbering the people which cost the lives of thousands all on a sudden all these are great failings but these are not taken notice of but the matter of Uriah left a scar and blot that was not easily washt off Thirdly Bewarē of continuance in sin How may we continue in sin In what sense Three things I shall take notice of in sin culpa reatus macula there 's the fault the guilt the blot and then we continue in sin when the fault the guilt or blot is continued upon us 1. The fault is continued when the acts of it are repeated when we fall into the same sin again and again Relapses are very dangerous as a bone often broken in the same place you are in danger of this before the breach be well made up between God and you as Lot doubling his Incest to venture once and again is very dangerous 2. The guilt doth continue upon a man till serious and solemn repentance till we sue out our pardon in the name of Christ. Though a man should forbear the act never commit it more yet unless he retracts it by a serious remorse and humbleth himself before God and sueth out his pardon in a repenting way the guilt continues If we confess he speaks to believers then sin is forgiven not otherwise 3. There 's the macula the blot by which the School-men understand an inclination to sin again the evil influence of the sin continueth until we use serious endeavours to mortifie the root of it When we have been foiled by any lust that lust must be more mortified For instance Ionah he repented for forsaking his call when he was cast into the Whale's belly but the sin broke out again because he did not mortifie the root what was that his pride So that it is not enough to bewail the sin but we must launce the sore and discover the root and core of it before all will be well A man may repent of the eruption of sin the former act but the inclination to sin again is not taken off Iudges 16. 2. Sampson loves a woman of Gaza and she had betray'd him but by carrying away the Gates of the City he saves his life possibly upon that experience he might repent of his folly and inordinate love to that woman I but the root remains therefore he falls in love with another woman with Delilah Therefore if you would do what is your duty you must look to the fault that that be not renewed the guilt that that be not continued by omission of repentance and that the blot also do not remain upon you by not searching to the root of the distemper the cause of that sin by which we have been foiled So much for the first part of the Text They do no iniquity The Second note is They walk in his ways This is the positive part not only avoiding of sin but practice of holiness is implyed Observe Doct. 2. It is not enough only to avoid evil but we must do good
Soveraign Law-giver It is not in our choice as if it were an indifferent thing whether we will walk in the Laws of God or no but of absolute necessity unless we renounce the authority of God This is the argument in the Text therefore let us see how it is laid down here 1. Take notice of the Law-giver Thou It is not our equal or one that will be baffled but the great God upon whom thou dependest every moment Men are easily carried away to please those that have power over them even sometimes to the wrong of God and Conscience Hos. 5. 11. Ephraim walked willingly after the Commandment meaning Ieroboam's Law for the worshipping the Calves in Dan and Bethel When we depend upon men we consent to their commands and study a compliance though contrary to our own inclinations And is not Gods authority to be regarded surely he hath the greatest right to command us for he made us there is none hath such a Dominion and Lordship over us as God hath and our dependance upon Him is more than can be upon any created being for in him we live and move and have our being and therefore Thou hast commanded this should be a powerful argument And mark none can enforce his Command with such threatnings and rewards as he can Not with such threats Mat. 10. 28. Fear not him that can kill the body and after that hath no more c. Men can threaten us with Strapado's Dungeons Halters and other Instruments of Persecution but God with a pit without a bottom with a worm that never dies with a fire that shall never be quenched with torments without end and without ease Then for Rewards As Saul said Can the son of Iesse give you Vineyards and make you captains of fifties of hundreds and of thousands The world takes him to have most right to command that can bid most for our Obedience Who can promise more than God Who is a plentiful rewarder of them that diligently seek him Heb. 11. 6. Who hath told us of a Kingdom prepared for us of a body glorious like unto Christs body of a soul enlarged to the greatest capacities of a creature and yet fill'd up with God and satisfied with the fruition of himself This is the person spoken of in the Text to whom the Psalmist saith Thou hast commanded us And surely if we would willingly walk after any Commandment we should after the Commandment of the great God The 2. Circumstance is Hast commanded he hath interposed his Authority Besides the particular precept and rule of duty there are general commands or significations of Gods authority to bind all the rest Thou hast commanded us to keep thy precepts If the Word of God or Rule of Obedience were only given us as a direction we should regard it as coming from the wisdom of God But now it is an injunction as coming from the Authority of God therefore in his name we may charge you as you will answer it another day that these precepts be dear and precious to you Unless you mean to renounce the Soveraign Majesty of God and put him besides the Throne and break out into open rebellion against him you must do what he hath commanded 1 Tim. 1. 9. Charge them that be rich in the world c. not only advise but charge them And Tit. 2. 15. These things exhort and rebuke with all authority God will have the Creatures know that he expects this duty and homage from them 3. Here is the nature of this Obedience or the thing commanded To keep thy precepts What 's that to observe the whole Rule of faith and manners Believing in Christ that falls under a Command 1 Ioh. 3. 23. This is his command that we should believe in him whom he hath sent Repentance is under a command Act. 17. 30. He hath commanded all men every where to repent Upon your peril be it if you refuse his grace So Gospel Obedience falls under a command the great God hath charged us to keep all his precepts to make conscience of all duties that we owe to God and man Act. 24. 6. the smaller as well as the greater Mat. 5. 19. God counts his authority to be despised and laid aside and the command and obligatory power of his Law to be made void if a man shall either in Doctrine or practice count any transgression of his Laws so light and venial as not to be stood upon as if it were but a trifle Christians if we had the awe of Gods authority upon our hearts what kind of persons would we be at all times in all places and in all company what a check would this be to a proud thought a light word or a passionate speech what exactness would we study in our conversations had we but serious thoughts of the Soveraign Majesty of God and of his authority forbidding these things in the Word To offer some Reasons of the point why it is of such profit to consider the authority of God in the Command 1. Because then the heart would not be so loose off and on in point of duty when a thing is counted arbitrary as generally we count so of strictness the heart hangs off more from God When we press men to pray in secret to be full of good-works to meditate of God to examine Conscience to redeem time to be watchful they think these be counsels of perfection not rules of duty enforced by the positive Command of God therefore are men so slight and careless in them But now when a man hath learned to urge a naughty heart with the authority of God and charge them in the name of God he lyes more under the awe of duty Hath God said I must search and try my ways and shall I live in a constant neglect of it Hath God bidden me to redeem my time and shall I make no conscience how I waste away my precious hours Hath God bidden me keep my heart with all keepings and shall I let it run at large without any restraint and regard It is my debt and I must pay it or I shall answer it at my peril in the great day of accounts it is not only commended but commanded 2 King 5. 13. If the Prophet had hidden thee do some great thing wouldst thou not have done it how much rather then when he saith to thee wash and be clean 2. We cannot be so bold and venturous in sinning when we remember how the Authority of God stands in the way Prov. 13. 13. He that fears the Commandment he shall be blessed not only the penalty but the command The heart is never right until we be brought to fear a Commandment more than any inconveniencies whatsoever To a wicked man there seems to be nothing so light as a Command and therefore he breaks through against checks of Conscience But a man that hath the awe of God upon him when mindful of Gods Authority he fears a command
said Your brethren that hated me said Let God be glorious In Instruments of Musick the deeper the belly of the Instrument the sweeter the melody so Praise the more it comes from the heart the more acceptable to God 2 This uprightness implys the life as well as the heart Honour given to God in words is many times retracted and disproved by the dishonour we do to him in our conversations This is the carrying Christ on the top of the Pinacle as the Devil did with an intent he might throw down himself again so we seem to advance and carry him high in praises that we may throw him down in our lives Tit. 1. 16. They profess that they know God but in works they deny him Empty complements God accepteth not as long as there is blasphemy in their lives Our lives must glorifie him Mat. 5. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven Use. It reproves us that we are no more hearty and serious in the praises of God In our necessities when we want then we can howl upon our bed our necessity doth put a shrill accent upon our groans and sharpen our affections in prayer but in praise how cold and dull are we surely we should be as warm in the one as in the other Then it may press you to live praises and shew forth the praises of him in your conversation 1 Pet. 2. 7. Hezekiah had been sick God recovered him he pen'd a Psalm of Thanksgiving Isa. 38. 9. yet it 's said he rendred not according to what he received c. 2 Chron. 32. because his heart was proud and lifted up If you do not walk more humbly and closely with God it is not praise with uprightness of heart it must issue and break out in our actions and course of our conversation SERMON IX PSAL. CXIX 8. I will keep thy statutes O forsake me not utterly THIS Verse being the last of this portion is the result of his meditation concerning the utility and necessity of keeping the Law of God Here take notice 1. Of his Resolution I will keep thy statutes 2. His Prayer O forsake me not utterly It is his purpose to keep the Law yet because he is conscious to himself of many infirmities he prays against desertion In the prayer there is a litotes more is intended than is exprest O forsake me not he means strengthen me in this work and if thou shouldst desert me yet but for a while Lord not for ever if in part not in whole Four points we may observe from hence 1. That it is a great advantage to come to a resolution in a course of godliness 2. Those that resolve upon a course of obedience had need to fly to Gods help 3. Though we flye to Gods help yet sometimes God may withdraw and seem to forsake us 4. Though God seem to forsake us and really doth so in part yet we should pray that it may not be a total and utter desertion The notion of Statutes I have opened and also what it is to keep them in mind heart and life That which we now are to take notice of is David's resolution Hence observe Doct. 1. That it is a great advantage to come to a resolution in a course of godliness Negatively let me speak to this point 1. This is not to be understood as if our resolutions had any strength in themselves to bear us out Peter is a sad instance how little our confidence and purposes will come to and therefore David here when he was most upright in his own resolution is most diffident of his own strength O forsake me not implying if God should forsake him all would come to nothing God must enable us to do what we resolve 2. Nor is it to be understood that it is in a man's power to resolve this would put grace under the dominion of our will It is by preventing grace that we are brought to a serious purpose Phil. 2. 13. He giveth to will and to do Man's will is the toughest sinew in the whole Creation The very purpose and bent of the heart is the fruit of Regeneration Free-will hath its pangs its velleities which are like a little morning-dew that is soon dried up Hos. 6. 4. Our righteousness is as the morning-cloud and as the early dew it goeth away But the will and resolution that we are to understand here is the fruit of grace 3. Not as if the obligation to obedience did arise from our own purpose and promise rather than from Gods Command this were to set mans authority above Gods and to lay aside the Precept which is the surer bond and obligation and to bind the soul with the slender thread of our own resolutions When we purpose and promise obedience we do but make the old bond and engagement of duty the more active and sensible upon the soul so that it is not to justle out Gods Authority but to yield our consent However the obligation is the greater for to disobey after we have acknowledged an authority among men it is counted a more heinous crime than standing out against the authority it self A thing that is not due before yet when we have promised or dedicated it to God then it is not in our power as in the case of Ananias Act. 5. but now we are not free before the contract we have bonds upon us and the business of our promise and resolution is only to make our obligation more powerful upon the conscience 4. Not as if it were an arbitrary thing thus to do and practised by the Saints only for the more conveniencie of the spiritual life no but it is a thing required Act. 11. 23. He exhorteth them that with full purpose of heart they would cleave to the Lord. Positively 1. It is a course which God will bless he hath appointed Ordinances for this end and purpose that we might come to this resolution The promise is first implicitly made in Baptism therefore is it called 1 Pet. 3. 21. The answer of a good conscience towards God How so why the Covenant binds mutually on God part and on ours and so do the seals which belong to the Covenant It doth not only seal pardon and sanctification on Gods part but there is a promise and answer on our part an answer to what to the demands of the Covenant In the Covenant of Grace God saith I will be your God Baptism seals that and we promise to be his people Now our answer to this demand of God and to this Interrogatory he puts to us in the Covenant it is sealed by us in Baptism and it is renewed in the Lords-supper Look as in the old Sacrifices they were all a renewing of the Oath of Allegiance to God or confirming their purposes and resolutions you have the same notion to the sacrifice that is given to the Lords-supper for it is called the
been so long owned in the world and his knowledge so far propagated why should we dream of any other way of salvation To us there is but one God and one faith The good-fellow-gods of the Heathen could brook company and partnership but the true God will be alone acknowledged As the Sun drowns the light of all the Stars so Godwill shine alone No man can be saved without these two things without a fixed intention of God as our last end and a choice of Jesus Christ as the only way and means of attaining thereunto These things are set down in Scripture as of infallible necessity to salvation and therefore though there be several apprehensions and contentions about ways of salvation and righteousness yet there 's but one true Religion and all other ways are false Prop. 3. As soon as any begin to be serious they begin to have a conscience about the finding out this one only true way wherein they may be saved Alas before men take up that Religion which the chance of their education offers without examination or any serious reason of their choice they walk in the language of the Prophet according to the trade of Israel they live as they are born and bred and take up truth and error as their faction leads them or else pass from one Religion to another as a man changeth his room or bed and make a slight thing of opinions and float up and down like light chaff in a various uncertainty according as their company or the posture of their interest is changed But a serious and an awakened conscience will be careful to lay the ground-work of Religion sure they build for Eternity therefore the foundation needs to be well laid The woman of Samaria as soon as she was touched at heart and began to have a conscience she began also to have doubtful thoughts about her estate and Religion Christ had convinced her of living in Adultery by that means to bring her to God but now she would fain know the true way of Worship Joh. 4. 20. Our father 's worshipped in this mountain and ye say that in Ierusalem is the place where men ought to worship They that have a sense of Eternity upon them will be diligent to know the right way The same errand brought Nicodemus to Christ Joh. 3. 2. Master we know that thou art a teacher come from God He would fain know how he might come to God So the young Nobleman in the Gospel Matt. 19. 16. Good Master what good thing shall I do that I might have eternal life Though he disliked the bargain afterwards yet he cheapens it and asks what way he must take For a great while persons have only a memorative knowledg some apprehension which doth furnish their talk about Religion and after their memory is planted with notions then they are without judgment and conscience but when they begin to have a judgment and a conscience then it is their business to make Religion sure and to be upon stable terms with God Prop. 4. When we begin to have a conscience about the true way we must enquire into the grounds and reasons of it that we may resolve upon evidence not take it up because it is commonly believed but because it is certainly true not take it up by chance but by choice not because we know no other but because we know no better It is not enough to stumble upon Truth blindly but we must receive it knowingly and upon solid conviction of the excellency of it comparing doctrine with doctrine and thing with thing and the weak grounds the adversaries of the truth have to build upon The precepts of the word are direct and plain for this 1 Thes. 5. 22. Prove all things hold fast that which is good And 1 Joh. 4. 1. Try the spirits whether they are of God There must be trying and searching and not taking up our Religion meerly by the dictates of another The Papists are against this which argueth a distrust of their own doctrine they will not come to the waters of Jealousie lest their belly should swell and their thigh rot They dare not admit people to tryal and choice and give them liberty to search the Scriptures whereas Truth is not afraid of contradiction they first put out the light then would have men shut their eyes But what do they alledg since we are bidden to prove all things and to try the spirits That these places belong to the Doctors of the Church and not to the people But that exception is frivolous because the Apostolical Epistles were directed to the body of the people and they who are advised to prove all things are such as are charged to respect those that are over them in the Lord v. 12. and not to despise prophecies v. 20. and then prove all things v. 21. and in another place those that he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children them he adviseth to try the spirits all that have a care of their salvation should thus do Eusebius doth mention it as one of the errors of Apelles that what he had taught them they should not pry into and examine but take it and swallow it And Mahomet forbids his followers to enquire into their Religion Object But is every private Christian bound to study Controversie so as to be able to answer all the adversaries of the Truth I answer No it is a special gift bestowed and required of some that have leisure and abilities and it it a duty required of Ministers and Church guides to convince gain-sayers and stop their mouths Ministers must be able to hold fast the truth the word is Tit. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding fast the faithful word it signifies holding fast a thing which another would wrest from us we should be good at holding and drawing to preserve the Truth when others would take it out of our hands otherwise he tells us Rom. 14. 1. Him that is weak in faith receive but not to doubtful disputations Yet every true Christian is so far to be setled in the true Religion and study the grounds of it that he may be fully perswaded in his own mind Rom. 14. 5. and may not be like chaff but may be at a certainty in the way of truth Surely the business is worthy our serious care Eternal life and death are not trifles therefore be not rash in this but go upon sure evidence 1. The Providence of God doth necessitate us to such a course Because there are different ways propounded to man therefore he must follow all or take up one upon evidence Not only in point of practice as life and death is set before us Deut. 30. 15. and the broad way and the narrow Mat. 7. 13 14. not only to counterwork the rebellions of the flesh and the way of wisdom and folly Prov. 9. No but in matters of opinion and controversie about Religion there will meet us several ways Ier.
by the Scriptures which apparently are acknowledged by them to be the Word without running to unwritten traditions and the authority of men Again all this is recommended with the special presence of God as to gifts and graces blessing these Churches continually more and more Therefore if ever a man will find rest for his soul and be soundly quiet within himself here he must fix and chuse and take up the way of truth Popery is but Heathenism disguised with a Christian name their penal satisfactions are like the gashing and launcing of Baal's Priests their Mediators of Intercession are like the doctrines of Demons among the Gentiles for they had their middle Powers glorified Heroes their Holy water suits with the Heathen Lustrations their costly offerings to their Images answer to the Sacrifices and Oblations to appease their gods which the Idolaters would give for the sin of their souls adoring their Reliques is like the respects the heathens had to their departed Heroes And as they had their Tutelar gods for every City so these their Saints for every City and Nation their S. Sebastian for the Pestilence their Apollonia for their Tooth-ach and the like It is easie to rake in this dirt It was not for the Devil's interest when the Ensign of the Gospel was lifted up to draw men to downright Heathenism therefore he did more secretly mingle the Customs and Superstitions of the Gentiles with the food of life like poyson conveyed in perfume that the souls of men might be more infected alienated and drawn from God Popery doth not only add to the true Religion but destroys it and is contrary to it Let any considering man that is not prejudiced compare the face of the Roman Synagogue with the beauty of the Reformed Churches and they will see where Christianity lyes there you will find another Sacrifice for expiation of sin than the death of Christ the Communion of the Cup so expresly commanded in the word of God taken away from the people reading the Scriptures forbidden to Laicks as if the word of God were a dangerous book Prayers in an unknown language Images set up and so they are guilty if not of primitive Idolatry which all the water in the Sea cannot wash them clear of yet certainly of secondary Idolatry which is the setting up an Idol in God's Worship contrary to the Second Commandment the Image of the Invisible God represented by stones and pictures Invocation of Saints and Angels allowed the doctrine of Transubstantiation contrary to the end of the Sacrament works of Supererogation Popes pardons Purgatory for faults already committed as if Christ had not already satisfied Papal Infallibility not only contrary to faith but sense and reason their ridiculous Mass and Ceremonies and many such human inventions besides the word and against it But the Protestants are contented with the simplicity of the Scriptures the word of God and the true Sacraments of Christ. Therefore you see what is the way of truth we should stick to Prop. 8. That in the private differences among the professors of the Reformed Protestant Religion a man is to chuse the best way but to hold charity towards Dissenters In the true Church in matters of lesser moment there may be sundry differences For until men have the same degree of light it cannot be expected they should be all of a mind Babes will think one thing grown persons will have other apprehensions sick persons will have their frenzies and doubtings which the sound cannot like The Apostle's rule is Phil. 3. 15 16. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveal even this unto you c. There are two parts of that Rule the perfect must be thus minded they that are fully instructed in the mind of God they must practise as they believe strings in tune must not be brought down to those that are out of tune But if others tainted with error do not give a through assent to all divine truth yet let us walk together saith the Apostle so far as we are agreed God that hath begun to enlighten them in other things will in time discover their mistakes Thus far the true Christian Charity takes place This should be our Rule Here we are agreed in the Christian Reformed Religion and in all the points of it let us walk together so far and in lesser differences let us bear with and forbear one another in love I speak now of Christian toleration for the Magistrates toleration and forbearance how far he is to interpose that 's another case Eph. 4. 2. With all lowliness and meekness with long-suffering forbearing one another in love What is bearing with one another not conniving at their sin or neglecting ways to reclaim them or forbear our profession when God calls us to it they are great cases how far profession may be suspended and how far it may be carried on but to restore them with meekness to own them in those things wherein they are owned by God not to practise that Antichristian humor which is now gotten into Protestantism of unchurching unministring unchristianing one another but to own one another in all those things wherein we are agreed without imposing or censuring not rending into factions not endeavouring to destroy all that we may promote the particular interest of one party to the prejudice of the whole but walking under one common Rule and if others shall prove peevish and if angry brethren shall call us bastards and disclaim us as not belonging to the same Father we ought not to reject them but still call them brethren if they will not joyn with us we cannot help it yet they are brethren notwithstanding that disclaim and how pettishly and frowardly soever they carry themselves in their differences a good Christian should take up this resolution their tongue is not Christs fan to purge his floor though they may condemn things which Christ will own to bear their reproofs and love them still for the iniquity of their carriage doth not take away our obligation to them As in the relation of Inferiors we are bound to be obedient to the froward as well as to the gentle Parents and Masters so in the duties that are to pass between equals we are to bear with the froward and to overcome their inclinations For though we have corruptions that are apt to alienate us and will put us upon furious passions uncomely heats and divisions yet God forbid we should omit any part of our duty to them for uncharitable brethren are brethren still SERMON XXXII PSALM CXIX 30. I have chosen the way of Truth thy judgments have I laid before me I Come now to answer an Objection which may be made Obj. But if you be so earnest to maintain unity among your own Sects why do you separate from the Papists who are Christians as well as you and own many things of Christianity wherein
only rejoyce in things for a season Iohn 6. 35. There are many that look for all their vertue and their experience from their notions in Religion Thus they run from doctrine to doctrine from way to way so remain unmortified Thirdly Take heed of the first decays and look often into the state of your hearts A man that never casts up his estate is undone insensibly therefore look often into the state of your hearts whether you encrease in your affections to God in the power of holiness or whether you go backward It is the Devil's policy when once we are declining to humble us further and further still as a stone that runs down the hill therefore take heed look to the first declinings A gap once made in the conscience grows wider and wider every day and the first declinings are the cause of all the rest Evil is best stopt in the beginning And therefore when you begin to be cold careless in the profession of godliness and not to have the like savour as you were wont to have take heed A heavy body moving downward still gets more strength it goes down and moves faster still O therefore stay at first The first remitting of your watch and spiritual fervor is that which is the cause of all the mischief that comes upon many so that they are given up to vile affections and lying errors It is easier to crush the egg than kill the serpent He that keeps his house in constant repair prevents the fall of it therefore look to your hearts still Our first declinings though never so small are very dangerous Pliny speaks of the Lioness lib. 8. cap. 16. first she brings forth five Lions then four then three then two then one and forever afterward is barren Thus we first begin to remit of our diligence in holy things and are not so frequent in acts of communion then this and that goes off till we have but little left us and then all is gone and men grow worse and worse I may resemble it to Nebuchadnezzar's Image the head of gold the breasts of silver the thighs of brass the feet of iron and clay still worse and worse So men are imbasing by degrees and fall off from God and their savour of the ways of God Fourthly Often review your first grounds and compare them with your after-experiences and what fresh tasts you had then of the love of God to your souls Heb. 3. 14. We are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end The first rejoycing of faith the sweet sense that you had O how precious was Christ to you then when first you came out of your fears Revive this upon your heart this will stir you up to be faithful to God When the love of Christ was fresh upon your hearts your motions were earnest Many begin like a Tree full of blossoms give great hope of fruit We should labour to keep up this affection and that a cursed satiety may not creep upon us USE 2. If those that have chosen the way of God and begin to conform their practice ought with all constancy to persevere then it reproveth 1. Those that take up Religion only by way of essay to try how it will suit with them they do not intirely and by a resolute fixed purpose give up themselves to the Lord. You should resolve upon all hazards Not take up Religion for a walk but for a journey Not like going to sea for pleasure if they see a storm coming presently to shore again but for a voyage to ride out all weathers Thus you should do stick to the ways of God and at first make God a good allowance that neither tribulation or distress or persecution or famine or nakedness or peril or sword nor any thing may separate you from Christ Rom. 8. 35. We should count all charges and resolve upon the worst 2. It reproves Aguish Christians whose purity and devotion comes upon them by fits Hos. 6. 4. Their righteousness is as the morning-dew The morning-dew that cannot endure the rising sun it is soon wasted and spent when the sun ariseth with his heat and strength whereas our righteousness should not be like the morning-dew but like the morning-light 3. It reproves them that are only swayed by temporal advantages that are off and on As the Samaritans when the Iews were favoured by Alexander and other Princes then they would deny the Temple that was upon Mount Gerizim and say that they were brethren to the Iews but when the Iews were in danger then they would disclaim them Thus many are swayed by temporal advantages either intending or omitting the conscience of their duty as they are favoured by men But we are to stick to God's testimonies II. Let us come to David's prayer O Lord put me not to shame It is in the nature of a deprecation or a prayer for the prevention of evil The evil deprecated is shame By shame some understand the reproaches of wicked men Lord let me not suffer their reproach for I have stuck unto thy testimonies A man that doth not stick to God's testimonies that is not zealous and constant will be put to shame before God and man and made a scorn by them and lie under great reproach therefore Lord prevent this reproach These reproaches are grievous to be born It is against the spirit of man to be contemned especially when he doth well But certainly this cannot be meant he would not so earnestly deprecate this I should think at least not in such an expression O Lord put me not to shame He speaks of such a shame wherein God had a great hand It is true God may suffer this in his Providence Well then this shame may be supposed to result either from his sin or from his sufferings First From sin I have stuck unto thy testimonies O suffer me not to fall into any such sinful course as may expose me to shame and make me become a reproach to Religion Observe Doct. The fruit of sin is shame Shame is a trouble of mind about such evils as tend to our infamy and disgrace Loss of life is matter of fear loss of goods is matter of grief and sorrow but loss of name and credit is matter of shame and therefore it is a trouble of mind that doth arise about such evils as tend to our infamy and disgrace Now this infamy and disgrace is the proper fruit of sin To prove it by Scripture Reason and Experience To prove it by Scripture Shame entred into the world by sin though they were naked yet till they had sinned they were not asham'd Gen. 2. 25. with Gen. 3. 10. there was verecundia an awful Majesty or an holy bashfulness in innocency but not pudor A fear of reproach and infamy that came in by the fall To prove it by Reason There are two things in sin folly and filthiness and both cause shame it is an
once but not again Then are we enlarged in this sense when the shackles are knocked off from our consciences when we have that other spirit the spirit of adoption or that free spirit as it is called Psal. 51. 12. Restore unto me the joy of thy salvation and uphold me with thy free spirit This free spirit enlargeth us that we may serve God cheerfully and comfortably According to this double captivity the slavery of sin and bondage of conscience so must our freedom and enlargement be interpreted a freedom from the power of sin and a freedom from the guilt of sin The carnal estate is often compared to a prison as Rom. 11. 32. God hath concluded or shut them all up together in unbelief that he might have mercy upon all Gal. 3. 22. The Scripture hath concluded or shut up all under sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's the word A man in his sinful and unbelieving state is like a man shut up in a strong prison that is made sure and fast with iron bars and bolts so that there is no hope of breaking prison mercy alone must open the dore to him this being in prison notes the power of sin But take the other notion because of the guilt of sin Now this prison is all on fire in the apprehension of the sensible sinner and therefore the poor trembling captive when the prison is all on a light flame runs hither and thither seeking an out-gate and a way of escape and mourns and sighs through the grates of the flaming prison This is all our condition by nature Now when God loosens the bolts and shuts back the many locks that were upon us as the Angel made Peter's chains fall off Acts 12. 12. then are we said to be enlarged to run the way of his commandment or as 't is exprest Luke 1. 74. to be delivered out of the hands of our enemies that we might serve him without fear in holiness and righteousness all the days of our life When we are delivered from the powers of corruption which are as bolts and locks upon us and the power of sin is broken and we let out of the stocks of conscience that we might serve God without slavish fear This is the first thing we should mainly look at the general enlargement must always go before the particular First see that you be converted to God It is that which hardneth many you shall find many are praying for strengthning grace when they should ask renewing grace and when they should bewail the misery of an unregenerate carnal state they confess only the infirmities of the Saints and so are like little children that will attempt to run before they can stand or go Therefore here God must enlarge you free you from the slavery of sin and bondage that you may serve God 2. There is a particular enlargement or the actual assistance of the Lord's grace carrying us on in the duties of our heavenly calling with more success This is that which David begs in this place If thou wilt enlarge my heart There are after grace is received many spiritual distempers which are apt to seize upon us Sometimes we are slow of heart sometimes in bonds and straits of conscience as to God's service A man of spiritual experience is sensible of these things of a damp which is many times upon his life and comfort and want of strength and largeness of heart for God's service Whosoever makes conscience of daily communion with God and that in every service would do his uttermost cannot but be sensible of straits and therefore it is grievous to him to be under bonds and restraints and that he cannot so freely let out his heart to God Others that do not make communion with God their interest that go on in a dead track and course of duty are never sensible of enlargement or straitning But briefly that we may know when the heart is enlarged understand the nature of it let us see when the heart in Scripture is said to be enlarged 1. You may look upon this enlargement as the effect of wisdom and knowledg and so Solomon is said to have a large heart 1 King 4. 29. And God gave Solomon wisdom and understanding exceeding much and largeness of heart even as the sand that is on the sea-shore The greater stock of sanctified wisdom and knowledg a man hath the more is the heart enlarged for he hath a treasure within him and he is ready to bring out of the good treasure of his heart good things He that hath more gold than brass farthings when he puts his hand into his pocket will more easily bring forth gold than farthings so when the heart hath a good stock of holy principles within they are ready at hand they break out more easily in our discourse in our praying we are ready in all temptations to check the sin All grace is encreased to us by knowledg 2 Pet. 1. 2. Grace be multiplied unto you through the knowledg of God and of Iesus Christ our Lord. Still this way doth God enlarge the heart of his people When the understanding is full of pregnant truths the greater aw there is and check upon the heart to sin and the greater impulsion to duty Look as the influences of heaven pass through the air but they produce their effects in the earth they do not make the air fruitful but the earth so do the influences of grace pass through the understanding but they produce their fruit in the will and shew forth their strength in the affections and therefore when we would have our affections for God the way is to enlarge the understanding 2. You may look upon it as the effect of faith which wideneth the capacities of our souls and doth cause us more to open towards God that we may take in his grace it doth enlarge our desires and expectations Psal. 81. 10. Open thy mouth wide and I will fill it Surely a Temple for the great God such as our hearts should be should be fair and ample If we would have God dwell in our hearts and shed abroad his influences we should make room for God in our souls by a greater largeness of faith and expectation The rich man thought of enlarging his barns when his store was encreased upon him Luke 12. so should we stretch out the curtains of Christ's tent and habitation have larger expectations of God if we would receive more from him The vessels failed before the oil failed We are not straitned in God but in our selves by the scantiness of our own thoughts we do not make room for him nor greaten God Luke 1. 46. My soul doth magnifie the Lord. Faith doth greaten God Why can we make God greater than he is As to his declarative being we can have greater and larger apprehensions of his greatness goodness and truth 3. We may look upon it as an effect of comfort and joy through the assurance of God's
must run in the way of Gods Commandments It noteth speedy or a ready obedience without delay We must begin with God betimes Alas when we should be at the Goal we scarce set forth many of us And it noteth earnestness when a mans heart is set upon a thing he thinks he can never soon enough do it And this is running when we are vehement and earnest upon the enjoyment of God and Christ in the way of obedience And it notes again when the heart freely offereth it self to God Now this running is very necessary as it is the fruit of effectual calling When the Lord speaks of effectual calling the issue of it is running when he speaks of the Conversion of the Gentiles Nations that know thee not shall run to thee And draw me and we will run after thee And in the day of thy power thy people shall be a willing people There are no slow motions but when God draws there 's a speedy an earnest motion of the soul. And this running as it is the fruit of effectual calling so it is very needful for cold and faint motions are soon overborn with every difficulty and temptation Heb. 12. 1. Let us run with patience the race that is set before us When a man hath a mind to do such a thing though he be hindred and justled he takes it patiently he goes on and cannot stay to debate the business A slow motion is easily stopt whereas a swift one bears down that which opposeth it so when men run and are not tired in the service of God And then the prize calls for running 1 Cor. 9. 24. So run that ye may obtain There is a prize which is eternal life in Christ Jesus the reward or Crown which he keepeth for us in Heaven They that ran for a Garland of flowers in the Isthmick Cames the Apostle alludes to them how would they diet themselves that they might be in breath and heart to win a poor Garland of Flowers There 's a Crown of glory set before us therefore we should so run that we may obtain and be temperate in all things we should keep down the body deny fleshly lusts and the like Use To reprove faint cold motions in the things of God Many instead of running lye down or which is worse go back again or at best but a very slow pace Christ is running to you to snatch you out of the fire and will you not run towards him when we have abated the fervor of our motion towards God then we lye open to temptation therefore let us not loiter run it is for a Crown If Heaven be worth nothing lye still but if it be run wicked men run fast to Hell as if they did strive who should be soonest there bewail your slowness and lameness in obedience SERMON XXXVI PSALM CXIX 33. Teach me O Lord the way of thy Statutes and I shall keep it unto the end THE man of God had promised to run the way of God's commandments but being conscious of many swervings beggeth God further to teach him In the words two things are observable 1. A Prayer for Grace 2. A Promise made upon supposition of obtaining the grace asked He promiseth 1. Diligence and Accuracy of practice I will keep it 2. Perseverance unto the end 1. In the prayer for grace observe 1. The Person to whom he prays O Lord. 2. The person for whom teach me 3. The grace for which he prayeth to be taught 4. The object of this teaching the way of God's statutes The teaching which he beggeth is not speculative but practical to learn how to walk in the way of God 1. David a man after Gods own heart maketh this Prayer the more Love any have to God the more they desire to know his ways Carnal men are of another spirit they say Iob 21. 14. Depart from us we desire not the knowledge of thy ways The more ignorant the more quiet they that love their lusts cannot heartily desire the knowledge of those Truths which will trouble them in the following of their lusts We often consult with our Affections about our Opinions and where we have a mind to hate we have no desire to know Ordinary Professors a little knowledge serveth their turn some few obvious Truths but others such as David follow on to know the Lord. David that had a singular measure of knowledge already yet there is no end of his desire in this Psalm and shall we be contented as if we needed no more 2. Consider David a Prophet a Teacher a Pen-man of Scripture There was some Knowledg which the Prophets got by ordinary means and some by immediate Revelation as Daniel by vision and Daniel by reading of books Dan. 7. 〈◊〉 either by a new Revelation or by the study of what was already revealed and if extraordinary men were bound to the ordinary duties of Gods service as the means of their improvement and growth in Grace such as Reading Prayer Hearing Meditation use of Seals c. surely none can plead exemption or conceit themselves to be above Duties Now that they were thus bound we find by David's prayer for Knowledg Daniel's reading of Books namely that of Ieremiah and all of them meditating or inquiring diligently what manner of salvation should ensue 1 Pet. 1. 10 11. Of which salvation the Prophets have enquired and searched diligently who prophesied of the Grace that should come unto you searching what or what manner of time the spirit of Christ which was in them did signifie when it testifyed before-hand of the sufferings of Christ and the glory that should follow meditating and prying into the meaning of that salvation which by the motion of the spirit they held forth to others labouring to make these Truths their own and to get their hearts affected therewith In their prophetick revelations they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 21. forcibly moved by the spirit and carryed beyond their intention and the line of their natural strength but in other things they get knowledg by the same means that we do and as Believers were to stir up the gifts and graces which they had in the ordinary way of Duty waiting and crying for the Influences of the Lords grace You must distinguish then of what they did when they acted as Prophets and when they acted as Believers 3. David that had means external sufficient to direct him in the way of God as the Scriptures then written and the Ordinances of the Law the Expositions of the Scribes yet beggeth God to teach him So must we beg God to teach us whatever means we have It is true we have an advantage above the Old Testament Church as we have their helps and more and the Doctrin eof salvation is now clearer and the gifts and graces of the Spirit more plentifully dispensed since the price of Redemption is actually payed than before when God gave out grace and glory only upon trust yet still
come to the end of the journey to inquire the way and sit still will not farther us Blessed are they that hear the word and keep it Luk. 11. 28. He is in the way of life that keepeth instruction Prov. 10. 17. None but desire to be happy walk in Gods way he goeth on right that submitteth to the directions of the Word 3. All the comfort and sweetness is in keeping Psal. 19. 11. In keeping thy commandments there is a great reward Many sweet experiences Notions breed a delectation when they are right but nothing comparable to practice 4. He that will do shall know Ioh. 7. 17. If any man will do his will he shall know the Doctrine whether it be of God Such as truly fear God and make conscience of every known duty in their practice have Gods promise that they shall be able to discern and distinguish between Doctrine and Doctrine others provoke God to with-hold light from them Not that the godly are infallible alas the best mens humours and fleshly passions do often mislead them but this is the fruit of their careless walking Use 1. Is to reprove them that desire knowledg but only to inform their judgments or satisfie their curiosity not to govern their hearts in the fear of God or to reform their practices such are foolish builders Mat. 7. 26 27. Every one that heareth these sayings of mine and doth them not shall be likened unto a foolish man that built his house upon the sand and the rain descended and the floods came and the winds blew and beat upon that house and it fell and great was the fall of it These do but increase their own condemnation Luk. 12. 47. That servant which knew his Lords will and prepared not himself neither did according to his will shall be beaten with many stripes Like many that study Maps not to travel but only to talk and understand how Countries are situated 2. It directeth us in our desires of knowledg what should be our scope come with a fixed resolution to obey and refer all to practice Knowledg is the means doing is the end Deut. 5. 31. I will speak unto thee all the commandments and the statutes and the judgments which thou shalt teach them that they may do them in the land which I give them to possess it Media accipiunt amabilitatem ordinem mensuram à fine The desire measure order of the means are to be esteemed as regulated by the end therefore still prize this knowledg so far forth as it directs to practice Doct. IV. In this practice we must be sincere and constant I will keep it 1. Having such an help as this continual Direction 2. Such an engagement as this condescension to direct and warn a poor creature And to the end that is to the end of my life there is no other period to our obedience but death The Greek have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continually The Word doth properly signifie the heel or soal of the foot by traduction thence the end of a thing and sometimes a reward and recompence 1. It is not enough to begin a good course but we must go on in it if we mean to reach the Goal else all our labour is lost the end crowneth the work 2. God that made us begin doth also make us to continue to the end Is the beginning from God the end and perfection from us this is to ascribe that which is less perfect to God and that which is more perfect to us SERMON XXXVII PSALM CXIX 34. Give me understanding and I shall keep thy law yea I shall observe it with my whole heart IN these words you have 1. A Prayer Give me understanding 2. A Promise And I shall keep thy Law 3. The Promise amplified by expressing the exactness and sincerity of that obedience Yea I shall observe it with my whole heart The Point is That there needeth a great deal of understanding to keep Gods Law 1. That he may know his way and understand what God commandeth and forbiddeth for 't is the wisdom of a man to understand his way and to know the laws according to which he liveth Col. 1. 9 10. filled with the knowledge of his will in all wisdom and spiritual understanding that ye may walk worthy of God unto all well pleasing We have such great obligations to God both in point of hope and gratitude that we have reason to study our duty exactly that we may not displease him and cross his will in any thing We take it for granted that a man should comply with the will of him upon whom he dependeth We have all and look for all from him therefore we should walk worthy of God unto all well-pleasing which we can never do without much knowledg and understanding therefore we should search out the mind of God in every thing 2. To avoid the snares that are laid for us in the course of our duty to God There is a crafty Devil and a deceitful heart so that a man that would walk with God had need have his eyes about him For the wiles of Satan Ephes. 6. 11. Put on the whole armour of God that ye may be able to stand against the wiles of the Devil His enterprizes or devices 2 Cor. 2. 11. Lest Satan should get an advantage of us for we are not ignorant of his devices He is ready to entrap us and ensnare us by plausible temptations he suiteth the bait to every appetite Then our own hearts Jer. 17. 9. The heart is deceitful above all things and desperately wicked who can know it There is a deceiver in our own bosomes that will represent good under the notion of evil and evil under the notion of good that will cheat us of present duties by future promises and therefore Ingeniosa res est esse Christianum He that would keep Gods laws had need be a very understanding man that Satan intrap him not and his own heart deceive him not and so he smart for his folly Walk circumspectly not as fools but as wise redeeming the time because the days are evil Ephes. 5. 15. 3. That he may respect things according to their order and places and give them precedency in his care and practice as their worth deserveth which certainly belongeth to understanding or wisdom to do As 1. That God should be owned before man and served and respected before our neighbour or our selves for God hath a right in us antecedent to that of the creature Acts 5. 29. We ought to obey God rather than men Many times Gods children are put to it divided between duty and duty duty to their Parents duty to their Magistrates and duty to God Now it requireth understanding how to sort both duties When the Inferiour power crosseth the will of the Superiour the higher duty must take place and we must dispense with our duty to men that we may be faithful to God Alas the corruption of nature would
our works for us Isa. 26. 12. Now this actual help is necessary 1. Partly to direct us Psal. 74. 24. Thou shalt guide me with thy counsel and afterward receive me to glory We need not only a principle within and a rule without but need also a guide Though we have grace in our hearts though we have the Law of God to direct us yet we need also a guide upon all occasions the Rule is the Scripture and the Guide is the Spirit of God 2. Partly to quicken and excite us by effectual motions The heart of man is very changeable and it is like the eye easily discomposed and put out of frame Deadness creeps upon us and we drive on heavily in the work of God Psal. 119. 37. Quicken thou me in thy way God doth renew the vigor of the life of grace upon all occasions 3. Partly to corroborate and strengthen that which we have received and make it encrease and grow in the soul and more firmly rooted there Eph. 3. 16. The Apostle prays That God would strengthen you with might by his spirit in the inner man the inward man the frame of grace that we have received needs to be strengthned encreased and be more deeply rooted in the soul. So 1 Pet. 5. 10. The God of all grace make you perfect stablish strengthen settle you Many words are used to shew how God is interested in maintaining and keeping a foot the grace he hath planted in the soul. 4. Partly in protecting and defending them against the incursions and assaults of the Devil The regenerate are not only escaped out of his clutches but appointed to be his Judges which an envious and proud spirit cannot endure therefore he maligneth assaulteth and besiegeth them with temptations daily therefore Christ prays Joh. 17. 11. Keep through thy own name those whom thou hast given me When a City is besieged fresh supplies are sent in they are not kept to their standing-provision so it is not the ordinary power of God that doth preserve and keep us from danger there 's new relief and fresh strength We are kept by the power of God through faith unto salvation 2 Pet. 1. 5. Now we experience the help we have from God partly by the change and frame of our heart when we are acted by him and when we are not When God by the impulsions of his grace doth quicken and awaken our hearts we are carried on with a great deal of earnestness and strength but at other times we seem to be much bound and have not those breathings from the Spirit of God to fill our sails and carry us on with the same life and strength Yea in the same duty how is a Christian up and down carried out sometimes with a great deal of zeal and warmth but if God withdraw that assistance before the duty be over how do the affections flag So that we are like the wards of a Lock kept up while the key is turned but fall again when the key is turned the other way While the work of grace is powerful we are kept in a warm and heavenly plight Thus as to duties we need spiritual relief Likewise in temptations when we are ready to fall into such a sin with great proneness of heart and the Lord quickens and excites us by his grace It is often with a Christian as with David Psal. 73. 2. My feet were almost gone my steps had well nigh slipt even carried away by the violence of Satan and importunate motions of our own lusts then the Lord gives grace to help in a time of need Heb. 4. 16. in the Original it is no more but this seasonable relief God vouchsafeth Object I but are we to do nothing when we are indisposed This case is often traversed in this Psalm 1. The Precept of God falls upon us as reasonable creatures and doth not consider whether we are disposed or indisposed and God's influence is not our rule but our help We are to stir up our selves the Lord complains Isa. 64. 7. There is none that stirreth up himself to take hold of me And Timothy is bid to stir up the gift of God which is in him 2 Tim. 1. 6. God's assistance will be best expected in a way of doing Up and be doing and the Lord will be with thee 2 Chron. When we stir up our selves and set our selves to the work in the conscience of our duty we can better expect God's help and assistance 2. In great distempers there may be some pause Elisha would not prophesie when he was under a passion of anger therefore he calls for a Minstrel to sing a Psalm 2 King 3. 13 14 15. and as he plaid upon an Instrument the Spirit of the Lord came upon him He was under a passion offended with the King of Israel therefore he would not prophesie until his spirit was composed Certainly we are not to run head-long upon duties in the midst of these distempers Sailing is more safely delayed in time of an extreme storm When the heart is put into some great disorder in a great storm of spirit the distemper should first be mourned for and prayed against The Reasons why that from first to last he must make us to go in the way of his Commandments 1. God keeps this power in his own hands that his grace might be all in all and 't is the glory of his actions always to set the crown upon graces head Not only those permanent and fixed habits which constitute the new man but those daily supplies without which the motions and operations of the spiritual life would be at a stand are for grace When the Lord reckons with his servants about the improvement of their talents he doth not say My industry but Lord thy pound Luke 19. 18. He puts all the honour upon grace So 1 Cor. 16. 10. Not I but the grace of God So Gal. 2. 20. I live yet not I but Christ liveth in me So that still they are giving the glory to grace Acts are more perfect than habits therefore if we had only the power from God and acts from our selves we should not give all to God That acts are more perfect than the power is clear it is more perfect to understand than to have a power to understand power is in order to the act and the end is more noble than the means 2. This is a very great encouragement to us to set upon the exercise of grace in the midst of weaknesses and several difficulties and temptations wherewith we are encompassed because God will enable and assist us he will not leave us to our standing strength but he concurs Phil. 2. 12 13. Work out your salvation with fear and trembling why for it is God that worketh in you to will and to do of his good pleasure When God will concur to the will and to the deed to both when we have wind and tide he is very lazy that will not take his
Service you must not walk as you list but as your Master pleaseth Aristotle makes it the property of a Servant to be one that cannot live as he would that hath no will of his own but hath given up himself to be commanded and directed by another and sometimes contrary to his own inclination They are Rebels and not Servants that said our tongues are our own Psal. 12. 3. Your tongues are not your own to speak what you please not your hearts your own to think what you please not your hands your own to do what you please You are Gods servants therefore must be wholly at his will The Angels that are Gods Ministers when they are described they do his pleasure Psal. 103. 21. So your business is to do the will of God not to please your self Men or the flesh but to please God to do the will of God without any respect to your own inclinations and worldly interests and therefore your hearts will rise against sin upon this account when you are tempted to do any thing that is contrary to the will of God O I am not my own these members are Christs You look upon every thing as Gods to be employed to his Service Secondly Those that would have the Word to be established why must they be Servants of the Lord 1. God doth not look to the work but to the qualification of the Person God will not accept a man for one good work one Prayer but he looks to the qualification of his Person The Prayer of the wicked is an abomination to the Lord Prov. 28. 9. How is that not only when it is managed in a careless fashion when a wicked man prays wickedly no let him do his best for 't is said Prov. 21. 27. The Sacrifice of the wicked is an abomination How much more when he bringeth it with a wicked mind at best it is an abomination God will not accept of a Sacrifice at his hands and therefore the qualification of the person is to be regarded when we pray for a blessing promised Iames 5. 16. There is the qualification of the Prayer it must be fervent effectual a Prayer driven with Life and Motion that hath Spirit and Life I but it must be of a Righteous Person As Naturallists speak of a Jewel which if put into a dead mans mouth loseth all its vertue and efficacy So Prayer in the mouth of a wicked carnal man loseth its efficacy with God When one that had revolted from the Romans sent gifts to the Roman General he made him this Answer he should first return to his obedience to the State of Rome So God saith to wicked men first let them be Gods Servants and then they shall have the blessing of his Promises 2. It is agreeable to the Covenant for the Covenant is mutual I will be your God and you shall be my People All Promises relate to a Covenant Now in every Covenant there is ratio dati accepti something required as well as something given for it binds mutually therefore if we would have God give us Grace we must yield Obedience Precepts and Promises go hand in hand and therefore they that would have Promises performed they must observe Precepts And mingle resolutions of Duty with Expectations of mercy That 's the Covenant way of Dealing with God There must be a sincere Purpose and endeavour to serve God I am thy Servant therefore stablish thy Word to me Use. To press you to become Gods servants I might bring Motives both from the time past present and to come 1. From the time Past You are obliged to be so You are his Creatures you have Life Being and all things from him We cannot receive a small kindness from man but it doth produce respect I am your Servant Shall a kindness from God less affect us who made us and gives us Life Breath and all things We take no notice of what comes from an invisible Hand Here 's the wonder that the great God who hath no need of us so often provoked by us that is of such Excellent Majesty so far above us should take notice of us Therefore if God made us keeps us and maintains us from Day to Day and that he abaseth himself to behold us to look after us this should engage us And then from what is Present the honour that is put upon you it is a great advancement to be Gods servant The meanest Offices about Princes are accounted honourable Jesus Christ himself as Mediator he hath this Title put upon him my righteous Servant 53. Isa. 11. and the Angels they are your fellow Servants Psal. 103. 2. they are called Ministers of God Likewise for the present you have free access to God Gods servants may stand in his Presence and they have Liberty to ask any thing they need of The Queen of Sheba said concerning Solomon in the 1 Kings 10. 8. Happy are these thy Servants which stand continually before thee and hear thy Wisdom Much more may it be said concerning Gods servants Blessed are those that stand in his Presence that have such free leave to hold Communion with God To come and have assurance of welcome when ever they come And for the time to Come Gods service will issue it self into everlasting Blessedness Gods servants have Excellent wages Iohn 12. 26. If any man serve me he shall be there where I am and my Father will honour him Christ and his Father will study what honour they can put upon him Therefore be Gods servants that you may please him for the present and comfortably wait for his everlasting Blessing Thus I have gone over the first thing namely the request Stablish thy Word unto thy Servant Secondly The Motive and Argument who is devoted to thy fear The word may be rendred either Which or Who as relating either to thy Word or thy Servant 1. Thy word for in the Original Heb. the posture of the verse is thus Stablish to thy Servant thy word which is to the fearing of thee That is given that thou mayest be feared There being in the word of God the greatest Arguments and Inducements to fear and reverence and obey him The word of God was appointed to this use to plant the fear of God in our Hearts and to increase our reverence of God Not that we may play the wantons with Promises and feed our Lusts with them I rather take our own Translation as more accommodate and it hath such a Sence as that 109. Psal. 4. But I give my self unto Prayer In the Original 'T is But I prayer And 2. Stablish thy word to thy Servant Who is to thy fear Our Translators add to make the Sence more full addicted devoted to thy fear that is that makes it his Business Care and Desire to stand in fear of God Now this is added as a true note and Description of Gods servants as being a main thing in Religion Psal. 111. 10. The fear of
11. Let the Lord do what is good in his Sight 1 Tim. 4. 10. Therefore we both Labour and Suffer reproach because we trust in the living God who is the Saviour of all Men especially of those that believe And so are encouraged to go on Cheerfully with their Duty Trust in God is not idle Expectation or a devout Sloath but such a Dependence as giveth Life to our Service that we may go on Cheerfully without disquiet in our Work and in ways wherein he hath appointed us to walk The Law gives Protection to those that travel on the Road not in by-ways he shall keep thee in all thy Ways in Viis non in Praecipitiis otherwise you seek to draw God into a fellowship of your Guilt and do make him serve with your Iniquities Isa. 43. 24. he was doubly censured among the Heathens that took a Lamp from the Altar to steal by to make Gods Providence subservient to the Devils interest Pet. 4. 19. Commit your Souls to God in Well-doing God never undertook to Protect us in the Devils service II. Reasons Why it is our Duty 1. Trust as it implieth recourse to God in our Necessaries is Necessarily required in the fundamental Article of the Covenant in the choice of God for your God Nature teacheth men in their distress to run to their Gods Ionah 1. 5. The Marriners cryed every man to his God it immediately results from the owning of a God that we should trust him with our safety much more when taught thus to do and how to do so in the word 2. Else there can be no Converse with God Truth is the ground of Commerce between Man and Man so our Dependence which is built upon Gods Fidelity is the ground of Commerce between God and us Man fell from God by distrust by having a Jealousie of him and still the evil Heart of unbelief doth lead us off from God Heb. 3. 12. Take heed Brethren lest there be in any of you an evil Heart of unbelief in departing from the living God But the more we believe him the more we keep with him God doth not give present Payment not govern the World by Sense therefore Faith is necessary 2 Cor. 5. 7. For we walk by Faith not by Sight Sight is for Heaven Faith for the present Dispensation We are now under Sense and that will mis-lead us Reason is either refined by Faith or depressed by Sense 3 Consider whose Word it is Gods word is the Signification of his Will who is Merciful Able True 1 There is Benignity and Goodness by which he is willing to help poor Creatures though we can be of no Use and Profit to him the Hen receiveth no benefit by the Chickens only her trouble of Providing for them is increased but they are her own Brood therefore she leadeth them up and Down that they may find a Sustenance so doth God to the Creatures We are the work of his Hands therefore he pittieth us and is willing to save us and not only so but carried us in the Womb of his Decree from all Eternity 2. His Truth and Fidelity is layed at Pawn with the Creature in the Promises Psal. 138. 2. Thou hast Magnified thy Word above all thy Name He standeth much on his Truth is punctual in his Promises It is a great Disgrace done to God if we do not trust him upon his Word we make him a Lyer 1 Iohn 5. 10. He that believeth not God hath made him a Lyer and so not God 3. He is able to make it good his Word never yet found Difficulty He spake the Word and it was done There is the same Power that goeth still along with his Word if he say he will do this who can lett Therefore none that ever yet trusted in God were Disappointed Psal. 22. 5. They trusted in thee and were not Confounded 4. From the Benefits of this Trust 1. This fixeth and Establisheth the Heart against all fears which so often prove a Snare to us Psal. 112. 7. He shall not be afraid of evil Tidings his Heart is fixed trusting in the Lord. Ill News and cross Accidents falling out in the World do not dismay him because he looketh higher because he hath set God against men the Covenant against Providences Eternal things against Temporal he is not fearless yet his Heart is Established and fixed 2. It allayeth our Sorrows and maketh us Cheerful in the midst of all Difficulties and Discouragements Psal. 13. 5. I have trusted in thy Mercy my Heart shall rejoyce in thy Salvation So Psal. 52. 8. I am like a green Olive Tree for I trust in the mercy of God for ever and ever As some Trees are green in Winter this will make a man flourish notwithstanding Opposition and all the bitter Cold blasts of Trouble and Worldly distress 3. It quiets the Heart as to Murmurings and unquiet agitations of Spirit to wait Gods Leasure when there was a Storm in Davids Spirit he allayeth it thus Psal 42. 5. Why art thou disquieted O my Soul hope thou in God for I shall yet Praise him On the contrary Murmuring Impatience and Vexation is the fruit of distrust Psal. 106. 29. They believed not his Word and murmured in their Tents They that distrust Gods promise fall a Quarrelling with his Providence did we believe that the wise God is still carrying on all things for our good we would submit to his Will 4. It banisheth and removeth far from us distracting Cares and Fears these are a great sin a Reproach to our heavenly Father Mat. 6. 25. Therefore I say unto you take no thought for your Life what ye shall Eat nor what ye shall Drink Nor yet for your Body what ye shall put on And verse 32. After all these things do the Gentiles seek for your Heavenly Father knoweth that ye have need of all these things As if your Children when you are able to maintain them should distrust your Allowance and beg their Bread from Door to Door we are forecasting many things take Gods work out of his hands and are anxious in inquiring what we shall eat what we shall drink what shall become of such a business and affair Now how shall we be eased of these tormenting thoughts Prov. 16. 3. Commit thy works unto the Lord and thy thoughts shall be established 2 Chron. 20. 20. Believe in the Lord your God so shall ye be established 5. It keepeth us from warping and turning aside to crooked paths as long as we are perswaded that God will maintain us by honest and lawfull means we are kept upright with God but an unbelieving Person makes hast right or wrong he will be his own Carver Men if they have not Faith enough to trust God in an ordinary course of Providence think God is a bad Pay-master and therefore take up with present things Zeph. 3. 2. She obeyed not my Voice She trusted not in the Lord that was the Reason of her Corruption
open your hearts to God as Hezekiah did Rabshekahs Letter tell him of these cruel mockings as they are called Heb. 11. 36. It is the manner of Saints so to do Psal. 115. 2. Wherefore should the Heathen say where is now their God and Ioel 2. 17. On the Fasting day let the Priests the Ministers of the Lord weep between the Porch and the Altar and let them say spare thy People O Lord and give not thine Heritage to Reproach that the Heathen should rule over them wherefore should they say among the People where is their God Doct. IV. God making good his Promises confuteth these Reproaches and Insultations when deliverance cometh their mouths are stopped Job 5. 16. The Poor hath hope and Iniquity stoppeth her Mouth Psal. 107. 42. The Righteous shall see it and Iniquity shall stop her mouth then when he sets the Poor on high from Affliction and maketh them Families like a Flock In both these places it is not said God stoppeth their mouths or the Saints stop their mouths but they stop their own mouths then we need not answer our Adversaries they answer themselves they have not a word to say and all their Pride and Insultation is defeated and silenced Use 1. Prayer is necessary desire God to appear and right himself that he may confute the perverse thoughts of men and wrong Applications of his Providence that Carnal men may see your hope and confidence in God is not in vain you may beg deliverance on this ground that the mouth of Iniquity may be stopped 2. Wait Carnal men reproach Gods People with their Trust when in their distress he stayes a little when they have humbled themselves for their sins and sought Reconciliation with God as his Word prescribeth and are sufficiently weaned from Carnal Props and have learned to depend on him the Wicked shall find himself mistaken about the Godly whose ways he counted Folly SERMON XLIX PSALM CXIX Verse 43. And take not the Word of Truth utterly out of my mouth for I have hoped in thy Iudgments IN the first Verse of this Portion David had begged for Deliverance according to the Word this he backeth with several Arguments his first Argument was from his Enemies who would else Reproach him for his Trust he now inforceth that Request from another Argument lest his Case and Condition should make him affraid or his Disappointments ashamed to own his Faith in Gods Promises and so his mouth be shut up from speaking of God and his Word for the Edification of others and the Confutation of the Wicked Here Observe 1. His Request and take not the Word of Truth out of my mouth 2. The Profession of his Faith repeated by way of Argument and Reasons for I have hoped in thy Iudgments 1. For his Request you may wonder why he beggeth that the Word of Truth may not be taken out of his Mouth rather you would think he should ask that it might be kept in his heart but you must consider that confession of Truth is very necessary and in a time of dangers and Distresses very difficult the proper Seat of the word of Truth is the Heart it must abide there But when the heart is full the tongue will speak I have believed and therefore have I spoken Psal. 116. 10. The Word is first in the Heart and then in the Mouth therefore David faith take it not out of my mouth And pray mark he doth not only deprecate the evil it self but the degree and extremity of it take it not utterly out of my mouth Gods Children may not have liberty to speak for him or if liberty not such a courage as is necessary therefore though he should or had failed in being ashamed to profess his hope yet he desireth he might not wholly want either an Occasion or an Heart so to do that he might not wholly want an Occasion having no Relief and Comfort by the Promises nor an Heart as being altogether dismayed or disconsolate 2. The Profession of his Faith is renewed For I have hoped in thy Iudgments the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgments signifieth either the Law or the Execution of the Sentence thereof 1. The Law or whole Word for God so that I have hoped in thy Judgments is no more but in thy Word do I hope as it is Psal. 130. 5. I wait for the Lord my Soul doth wait and in his Word do I hope 2. Answerable Execution when the Promise or Threatning is fulfilled 1. When the Promise is fulfilled that is Judgment in a sence when God accomplisheth what he hath promised for our Salvation and Deliverance Thus God is said to judge for his people when he righteth and saveth them according to his Word Lam. 3. 59. O Lord thou hast seen my wrong judg thou my cause 2. But the more usual notion of Judgment is the execution of the threatning on wicked men which being a benefit to Gods faithful Servants and done in their favour David might well be said to hope for it Their Judgment is our obtaining the Promise Points 1. Doct. It is not enough to believe the Word in our hearts but we must confess it with our mouths 2. Doct. Such Tryals may befal Gods Children that the Word of Truth may seem to be taken out of their mouths 3. Doct. At such a time God must be dealt withal as much concern'd in it David saith to the Lord Take not the Word of Truth utterly out of my mouth 4. Doct. If it please God to desert us in some passage of our Tryal we must not give him over but deal with him not to forsake us utterly 5. Doct. They will not utterly be overcome in their Tryals who hope in Gods Iudgments Doct. 1. It is not enough to believe the Word in our hearts but we must confess it with our mouths So it is expressly said Rom. 10. 9 10. If thou shalt confess with thy mouth the Lord Iesus and shalt believe in thy heart that God hath raised him from the dead thou shalt be saved For with the heart man believeth unto Righteousness and with the mouth Confession is made unto Salvation There is the whole summ of Christianity and it is reduced to these two Points Believing with the Heart and Confessing with the Mouth an entertaining of Christ in the Heart with a true and lively Faith and a Confessing of Christ with the Mouth in spite of all persecution and danger So in the first solemn Proposal of the Gospel Mark 16. 16. He that Believeth and is Baptized shall be Saved and he that Believeth not shall be Damned Where not only Belief is required but open Profession for that end serveth Baptism which is a Badg and Bond a Badg to distinguish the worshipers of Christ from others and a Bond to bind us to open Profession of the Name of Christ and Practice of the Duties included therein So Heb. 3. 1. Iesus Christ is called the great High Priest and
6. 16. Know ye not that to whom ye yield your selves servants to obey his Servants ye are whom ye obey whether of sin unto death or of obedience unto righteousness Now Man rightly constituted his Actions are thus governed The Understanding and Conscience prescribe to the Will the Will according to right Reason and Conscience moveth the Affections the Affections according to the command and counsel of the Will move the bodily Spirits and Members of the Body But by Corruption there is a manifest Inversion and Change Pleasures affect the Senses the Senses corrupt the Phantasie Phantasie moveth the Bodily Spirits they the Affections and by their violence the Will is carried captive Man blinded and so Man goeth on headlong to his own destruction The corrupt Passions are like wild Horses that do not obey the Driver but draw to Precipices for his destruction Therefore Basil of Seleucia calleth a carnal Man a Slave that runs after the Chariots of his own Passions and corrupt Affections 3. Consider the great tyranny and power of Sin it leaveth us no right and power to dispose of our selves and our Actions and so Men cannot help themselves when they would as is sensible in them that are convinced of better and do worse they see what they should do but do not do it being drawn away by their own Lusts. Video meliora proboque Deteriora sequor Sin hath gotten such a deep interest in their Actions and command over their Affections that they cannot leave what they know to be naught or follow that which they conceive to be good And this Bondage is more sensible in them that have some kind of remorse and trouble with their Convictions either from temporal inconvenience shame or loss and yet cannot leave their Lusts and so in despair resolve to go on and make the best of it Ier. 18. 12. And they said There is no hope but we will walk after our own devices and we will every one do the imagination of his evil heart Jer. 2. 25. Thou hast said there is no hope no for I have loved strangers and after them will I go Yea further that have a kindly remorse from the conviction of the Spirit Ier. 31. 18. I have surely heard Ephraim bemoaning himself thus Thou hast chastised me and I was chastised as a bullock unaccustomed to the yoke And so Paul Rom. 7. 14. I am carnal sold under sin 4. Consider how this Bondage is always increased by Custom which is a second Nature or an inveterate Disease not easily cured Ier. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye also do good who are accustomed to do evil The more he continueth in this course the less able to help himself the more he sinneth the more he is inthralled to sin as a Nail the more it is knocked the more it is fastned in the Wood. First a man yields up himself to Sin as a Servant by Covenant Rom. 6. 16. Know ye not to whom ye yield your selves servants to obey his servants ye are to whom ye obey that is gives up his principal Time Actions and Employments Then a Servant by Conquest 2 Pet. 2. 19. While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage A Sinner is under the dominion of Sin as an hired Servant and a Captive We first willingly and by our own default run into it and after cannot rid our selves of it Ligatus eram non ferro alieno sed mea ferrea voluntate velle meum tenebat inimicus me mihi catenam fecerat constrinxerat me Lord I am bound not with Iron but with an obstinate Will I gave my Will to mine Enemy and he made a Chain of it to bind me and keep me from thee Quippe ex voluntate perversa facta est libido dum servitur libidini facta est consuetudo dum consuetudo non resistitur facta est necessitas Aug. Confes. lib. 8. cap. 5. A perverse Will gave way to Lustings and Lustings made way for a Custom and a Custom let alone brought a Necessity upon me that I can do nothing but sin against thee And after that Reformidam quasi mortem consuetudinis mutationem Aug. Confes. lib. 8. cap. 7. Thus are we by little and little enslaved brought under the power of every Toy Things are lawful as subordinate helps but we contrary to the Law of Reason and the Inclinations to true Happiness immoderately desire them and these Desires being excessive get a compleat Victory over our Souls and at length we are brought under the power of every Creature 1 Cor. 6. 12. All things are lawful but I will not be brought under the power of any 5. There is one thing more that maketh the Carnal Life to be a meer Slavery and that is the Fear and Terror which doth arise from the consciousness of Sin the fear of Death and Damnation and Wrath to come which doggeth Sin at the heels When Adam sinned he was afraid Gen. 3. 7. And carnal Men are all their life-time subject to bondage through the fear of death Heb. 2. 15. There is a Fire smothering in the bosom of a Sinner and sometimes it flashes out in actual gripes and horrors they have grievous damps of heart so that Sinners are so far Bond-men that they dare not seriously call themselves to an account for the expence of their Time and Employments which every one should do nor think seriously of Death or God's Judgment or Hell He that is always under the check of a cruel Master cannot be said to be a Freeman Now so is every Man that is not in Christ let him be never so great and mighty and powerful he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subject to bondage in danger of hidden fears easily awakened in his heart Well then call you this a Free Life As jolly and jocund as wicked Men seem to be or as great as they are it is a liberty of the Flesh taken by Men not given by God the quietness of the Flesh but bane of the Soul 2. On the contrary The true Liberty is in the ways of God 1. There we are directed how to attain to our great End which is true Blessedness Mat. 7. 14. Strait is the gate and narrow is the way that leadeth unto life and few there be that find it A way of Sin seemeth broad and easie to the Flesh but it is strait and hard to the Spirit and the way of Duty strait and narrow to the Flesh but because it is to Life it is broad to the Spirit or new Nature I shall walk at liberty To a renewed Heart the Divine Commandments are not grievous 1 Iohn 5. 3. for by this means they come to enjoy God and walk to their own Happiness and attain to the End for which they were made A poor heart goes home chearfully
2. In loving fearing praising serving God the noblest Faculties are exercised in the noblest and most regular way of Operation The Soul is in the right temper and constitution they are the highest Actions of the highest Faculties elevated by the highest Principles about the highest Objects The Objects are God Christ Heaven the great things of Eternity The Principles are the Love and Fear of God the Faculties Understanding and Will not Sensitive Appetite these exercised in thinking of God and chusing of God II. The second part of the Demonstration is That there is liberty given to walk in that way Ever since Adam's Fall every Man is a spiritual Slave under the Dominion and Power of Sin and Satan and the Curse of the Law but now where the Spirit of the Lord is there is liberty 2 Cor. 3. 17. true Christian Liberty or a power given us to walk familiarly with God and chearfully and comfortably in his Service By Grace a Man is freed 1. From the yoke of oppressing Fears And 2. The Tyranny of commanding Lusts. 1. We are freed from the Bondage of Sin Rom. 8. 2. The law of the spirit of life which is in Christ Iesus hath made us free from the law of sin and death John 8. 36. If the Son therefore shall make ye free ye shall be free indeed There is a Liberty in that which is good Psal. 119. 32. I will run the way of thy commandments when thou shalt enlarge my heart 2. We are freed from those Doubts and Fears and Terrors which accompanied the state of Sin Iob 36. 8. If they be bound in fetters and be holden in the cords of afflictions Job 13. 27. Thou puttest my feet also in the stocks Lam. 3. 7. He hath hedged me about that I cannot get out he hath made my chain heavy so that the meaning is I shall walk at liberty be chearful and enlarged in heart for I seek thy Precepts III. There is Liberty in that walking It is the fruit of strictness There is a twofold Liberty 1. Outward Deliverances out of Straits and Afflictions Psal. 118. 5. I called upon the Lord in distress the Lord answered me and set me in a large place And Psal. 18. 19. He brought me forth also into a large place he delivered me because he delighted in me So Psal. 4. 1. Thou hast inlarged me when I was in distress Affliction is compared to a Prison where the poor afflicted Creature is as it were confined committed by God and must not break Prison come out by the Window but the Door When we are let out by God upon submission and supplication urging the Satisfaction of Christ as we are sent thither by God's Authority so we come out by God's Love Now God doth this for those that obey him as all those Places manifest 2. Inward Confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom on the Text An holy Life is the ground of Liberty and holy boldness 1 John 3. 9. If our hearts condemn us not then have we liberty towards God We have delight and pleasure and contentment Till we defile Conscience we have a great deal of boldness and courage against opposition yea a boldness to go to God himself who otherwise is a consuming Fire Use 1. Is to take off that prejudice that we have against the Ways of God as if they were strait and hard and not to be endured Oh no all Gods ways are for our good Deut. 6. 24. The Lord commanded us to do all these statutes to fear the Lord our God for our good always And the Duties that he requireth of us are honourable and comfortable we never walk more at large than when we have a Conscience of them Man acteth like himself when he is holy just temperate sober humble Grace puts all things in the right frame and posture again it puts Reason in Dominion and maketh us Kings in governing our own Hearts and this breedeth sweetness and peace Pax est tranquillitas ordinis when all things keep their place then is there peace As when the Humors of the Body are in order and the Spirits move tuneably there is a chearfulness ensueth so the fruit of Righteousness is Peace and Joy in the Holy Ghost If a Man had no Rule to guide him and God had left him without a Law yet if he were well in his wits he would prefer the Duties which he hath enjoyned before Liberty and of his own accord chuse to live according to such an Institution there is such a sutableness in all those things to the Reasonable Nature What do Men aim at Pleasure Honour or Profit For Pleasure Prov. 3. 17. Her ways are ways of pleasantness and all her paths are peace None have such a sweet life as they that live vertuously and as God hath commanded All the Sensualists in the world have not such a dainty Dish to feed on as they that have a good Conscience they have a continual Feast that never cloyeth You never come away from your Sports with such a merry heart as they come away from the Throne of Grace If Men would consider their Experiences after the discharge of their Duties and when stragling to carnal delights after saddest Duties there is a serenity in the Conscience Who ever repented of his Repentance 1 Sam. 1. 18. Hannah went her way and did eat and drink and her spirit was no more sad Prayer giveth ease but sensual Pleasures leave remorse and a sting If you count Liberty to consist in hunting after Honours and great Places can there be a greater Honour than to serve God Who hath the better Service he that attendeth on the uncertain will of Men yea of the greatest Princes or he that waiteth on the Lord Your Work is more Noble Prov. 12. 26. The righteous is more excellent than his neighbour What an unprofitable drudgery is the Service of the greatest Prince in the World in comparison of the Work of a poor Christian that liveth in Communion with God We serve a greater Prince and on surer terms Then for Profit Where is there more gain as to our Vails and Wages than in God's service Well then he that liveth holily hath much the sweeter and happier life than they that serve Covetousness Ambition or any other Lust. Certainly this should perswade us to put our neck under Christs yoke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 11. 29. His yoke is easie and his burden is light If it be grievous it is to the Flesh and we have no reason to indulge the Flesh Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the Law of God neither indeed can it be The Command to an unfound Conscience is as a light Burden laid on a sore Back Men that are soaked in Pleasures are incompetent Judges of the sweetness of the Heavenly Life On the other side What a miserable Servitude is there in Sin how disabled for their great End for which
him according to his declared Will We continually depend upon him every moment In him we live and move and have our being Acts 17. 28. and surely Dependance should beget Observance and therefore Men should be loth to break with God or carefull to reconcile themselves to him on whom they depend every Moment Acts 12. 20. Herod was highly displeased with them of Tyre and Sidon but they came with one accord to him and having made Blastus the Kings Chamberlain their Friend desired peace because their Country was nourished by the Kings Country Therefore it is extreame Unthankfulness Stupidity and Brutishness for them to carry themselves so unthankfully towards God who giveth them Life and Being and all things The Bruites themselves who have no capacity to know God as the first Cause of all Being yet take notice of the next hand from whence they receive their Supplies Isa. 1. 3. The Ox knows his Owner and the Ass his Masters Crib and in their kind express their Gratitude to such as feed them and make much of them but Wicked men take no notice of the God who hath made them and kept them at the expence and care of his Providence and hath been beneficial to them all their days but as they slight their Law-giver so they requite their great Benefactour with unkindness and Provocation 4. It is a disowning of his Propriety in them as if they were not his own and God had not power to doe with his own as he pleaseth The Creature is absolutely at God's dispose not onely as he hath a Jurisdiction over us as our Law-giver and King over his Subjects but as a Proprietary and Owner over his Goods A Prince hath a more absolute Power over his Lands and Goods then over his Subjects God is not onely a Ruler but an owner as he made us out of nothing and bought us when worse then nothing and still keepeth us from returning into our original nothing and shall those who are absolutely his own withdraw themselves from him and live according to their own Will and speak and doe what they list what is this but a plain denyal of God's Propriety and Lordship over us as those Psalm 12. 4. Who have said With our Tongues will we prevaile our Lips are our own who is Lord over us surely it should strike us with horrour to think that any Creatures should thus take upon them Sin robbeth God of his Propriety in the Creatures If we consider his natural Right Sin is such an Injury and Wrong to God as Theft and Robbery if we consider our own Covenant as we voluntarily acknowledge God's Propriety in us so it is Adultery breach of Marriage Vow and with respect to the devoting and consecrating our selves to him so it is Sacriledge 3. It is a contempt of God's glorious Majesty What else shall we make of a plain contest with him or a flat contradiction of his holy Will for whilst we make our depraved Will the Rule and Guide of our Actions against his holy Will we plainly contend with him whose Will shall stand his or ours and so justle him out of the Throne and pluck the Crown off his Head and the Scepter out of his Hands and usurpe his Authority and so slight the Eternal Power of this glorious King as if he were not able to avenge the wrong done to his Majesty and we could make good our party against him 1 Cor. 10. 22. Do we provoke the Lord to Iealousie are we stronger then he Isa. 45. 9. Woe to him that striveth with his maker let the Potsherd strive with the Potsherds of the Earth surely they that strive with their Maker will find God too hard for them Now all these and many more Considerations should make a Serious Christian sensible when he considereth how God is dishonoured in the World 2. Their Punishment This relateth to the Sanction by Penalties and Rewards They that forsake the Law have quite devested themselves of all Hope and cast off all dread of Him The Law offereth Death or Life to the Transgressors and Observers of it Deut. 30. 15. Behold I have set before you Good and Life Death and Evil. Now this is as little believed as the Precept is obeyed and thence cometh all their Boldness in sinning and Coldness in Duty 1. God allureth us to Obedience by Promises of this World and the next which if they were believed Men would be more forward and ready to comply with his Will As to the Promises of the next World he hath told us of Eternal Life Surely God meaneth as he speaketh in his Word he will make good his Word to the Obedient but the Sinner thinketh not so and therefore is loth to undergoe the Difficulties of Obedience because he hath so little Sense and Certainty of fulfilling the Promise The Apostle telleth us Heb. 11. 6. That without Faith it is impossible to please God for he that cometh to God must believe that he is and that he is a rewarder of those that diligently serve him implying that if the Fundamental Truths of God's Being and Bounty were believed we could not be so careless as we are not so barren and unfruitfull as we are but Unbelief lyeth at the botton of all our Carelesness 1 Cor. 15. 58. Be ye stedfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. They that know what a Reward is prepared for the Righteous cannot but be serious and diligent themselves and pity others and be troubled at their neglect Oh what a good God they deprive themselves off and throw away their Souls for a Trifle But because the Lord knoweth how apt we are to be led by things present to Sense that work strongly upon our Apprehensions and that things absent and future lie in another World and wanting the help of Sense to convey them to our Minds make little impression upon our Hearts therefore God draws us to our Duty by present Benefits Even Carnal Nature is apt to be pleased with these kind of Mercies Protection Provision and worldly Comforts Psal. 119. This I had because I kept thy Precepts Matth. 6. 33. Seek ye first the Kingdom of God and the Righteousness thereof and all these things shall be added to you 1 Tim. 4. 8. Godliness is profitable to all things having the promise of the Life that now is and of that which is to come But alas the naughty Heart cannot depend on God for the Effects of his common Goodness Men distrust Providence and therefore take their own Course which is a grief and trouble to a gracious Heart to see they cannot depend on God for things of a present Accomplishment 2. The other part of the Sanction are his Threatnings and Punishments Now in what a direfull Condition are all the deserters of God's Law besides the loss of Heaven there is Eternal fire which is the portion of the Wicked
But though all three shine forth in the Law and all in each part yet his Wisdome is most eminent Deut. 4. 6. Keep these Statutes for this is your Wisdome and Understanding In the Gospel still these three Attributes appear the wonderfull Wisdome Power and Goodness of God his Wisdome in the orderly disposure of the Covenant of Grace 2 Sam. 23. 5. Although my house be not so with God yet he hath made with me an everlasting Covenant ordered in all things and sure for this is all my salvation and all my desire although he make it not to grow and contriving the excellent Design and Plot of Salvation by Christ 1 Tim. 3. 16. Great is the Mystery of Godliness God manifested in the Flesh justified in the Spirit seen of Angels preached to the Gentiles believed on in the world received up to Glory his Power in the Incarnation Resurrection and Miracles of Christ therefore Christ is called the Wisdome and Power of God but above all his Love is magnified in the Gospel Rom. 5. 8. God commended his Love towards us in that while we were yet sinners Christ died for us 1 John 4. 9 10. In this was manifested the Love of God toward us because that God sent his onely begotton Son into the world that we might live through him Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins Tit. 3. 4. But after that the kindness and love of God our Saviour toward man appeareth SERMON LXII PSAL. CXIX 55. I have remembred thy Name O Lord in the Night and have kept thy Law 3. THESE are discovered in daily Providence To rub up and revive our Thoughts God is pleased anew to set before us the glorious Effects of his Wisdome Goodness and Power his Wisdome in the contexture of Providence his Power in the Management of it his Goodness in the Effects of it His Wisdome in the Beauty and Order of his Works in guiding the Course of Nature and disposing all things about his People He doth all things well Eccles. 3. 5. He hath made every thing beautifull in its time or in the true and proper Season therefore we that look upon Providence by pieces stumble at the seeming Confusion and uncertainty of what falleth out as if the Affairs of the World were not under a wise Government but stay a little while till all the pieces of Providence be put together in one Frame and then you will see a marvellous Wisdome in them In the work of Creation all things were very good Gen. 1. 31. so for these Six thousand years as well as for the first Six days Those things which seem confused heaps when they lie asunder when put together will appear a beautifull Structure and Building So for his Goodness what part hath God been acting in the World for so long a time but that of Mercy He may be traced more by his Acts of Goodness than Vengeance 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 joy and gladness The whole World is a Theatre of Mercy if at any time we wrest Punishment out of his hand it is with an aime of Mercy as he threatneth that he may not punish so he punisheth that he may not punish for ever For his Power that is notably discovered to us every day if we would draw aside the covering of the Creature you might soon see the secret almighty Power of God which acteth in every thing that falleth out the same everlasting Arme that made the Creatures is under them to support them Heb. 1. 3. He upholdeth all things by the word of his Power As they started out of nothing by his Command so they are kept from returning into nothing by the same powerfull Word Command and Decree of God Thou hidest thy Face and they are troubled thou takest away their breath and they die thou sendest out thy Spirit and they are created and thou renewest the face of the Earth Psal. 104. 29 30. All things hold their life of him if God withdraweth in any measure the wonted influence of his Power from them they presently find a change in themselves It is even with the being and faculties of the Creature as with the Image of the Glass which when the Face removeth it is seen no more The Lord doth as it were breath into them a being and when he taketh in his Breath they perish and when he sendeth it out again they are renewed Now though God doth constantly discover his Wisdome Power and Goodness yet in some Providence one of these doth more especially appear his Wisdome in some notable contrivance and chain of Causes which to a common eye seemed to have no tendency to such Effects as are produced by them as when out of the sins and perverse doings of Men or the disorders and confusions of the World he raiseth his own glory or by some unthought of unheard of means bringeth about the Deliverance of his People taking the Wise in their own craftiness Sometimes his Power when by weak and contemptible means he bringeth great things to pass and a Straw becometh a Spear in the hand of the Almighty Sometimes in his Goodness in filling us with Blessings or doing notable Acts of Grace for his Peoples sake 4. These three Attributes suit with God's threefold Relation to us by his almighty Power he becometh our Creatour as most wise our Supream Governour as most good our gracious Benefactour We depend upon him for our present supplies and from him we expect our future Hopes His Creation gives him a Right to govern us his Wisdome a Fitness and his Bounty doth encourage us voluntarily to give up our selves to his Service 5. These three Attributes do most bind our Duty on us as they beget in us Love Fear and Faith or Esteem Reverence and Trust which are the three radical Graces that result from the very being and owning of God and are the cultus naturalis enjoyned in the First Commandment His Wisdome as a Law-giver begets Reverence and Fear his Goodness is the object of Love and his Power of Trust. If he be most Wise there is all the Reason in the world that he should rule and govern us for who is fitter to govern and make Laws than he that is most wise If he be most good infinitely good there is all the Reason in the world that you should love him and no shew of Reason why you should love the World and Sin before him if Powerfull and Alsufficient there is all the Reason you should believe in him as one that is able to make good his Word either by Promise or Threatning Faith goeth upon that Rom. 4. 21. He was strong in Faith being fully perswaded that what he had promised he was able to perform He is God
Alsufficient therefore his Promises are not to be distrusted his Threatnings not to be slighted there is no resisting or standing out against him in the twinkling of an eye he can tear you in pieces pluck away the guilty Soul from the embraces of the unwilling Body A spark of his Wrath makes thee a burthen to thy self So for Promises one Word of his Mouth can accomplish all the good that is contained in them And 't is observable that the respects of the Creature that are peculiarly due to one of these Attributes are sometimes in Scripture directed to another 'T is said Hos. 3. 5. They shall fear the Lord and his Goodness in the latter days and love him for his Power and Greatness and believe in him for his Wisdome Again they trust him for his Goodness love him for his Wisdome fear him for his Power all these changes are in Scripture 2. Why God is best remembred when his Name is studied the Reason is because the study of his Name doth increase those three fundamental radical Graces before-mentioned 1. The studying of his Name increaseth our Love Thy Name is as an ointment poured forth therefore the Virgins love thee Cant. 1. 3. Ointment kept close in the Box doth not diffuse its savour but Ointment poured forth is full of fragrancy and reviving it perfumeth the whole house Iohn 12. 3. The house was filled with the odour of the Ointment So when the Name of God is not considered we are not comforted and strengthened and quickened but pour it forth take it abroad in your serious thoughts and believing Meditations and that doth attract and draw hearts to him When we consider the Mercy Grace Power Wisdome Truth and Justice of God these affect all those that have any spiritual discerning This is the way to draw Esteem from carnal Hearts He hath Authority to make Laws for he is the Wise God Power to back this Authority for he is the Almighty Creatour who can frown thee into nothing but yet he is good and gracious ready to receive you and pardon and do you good though you have rebelled against him to pour out this Name is our Duty and then poor Creatures will be prevailed with it is our Duty to do it in the discoveries of the Gospel your Duty to ponder upon it in your private Meditations The Wisedom of God in the Word sheweth your Duty his Power what need you have to bind it on your hearts and your case is not without hope for you have to do with a good God there is no Mercy to such as fear not his powerfull Justice and no Justice for such as flee from it to his Mercy see how God poureth out his Name Exod. 34. 5 6 7. And the Lord descended in the cloud and stood with him there and proclaimed the Name of the Lord and the Lord passed by before him and proclaimed the Lord the Lord God mercifull and gracious long-suffering and abundant in Goodness and Truth keeping mercy for thousands forgiving iniquity and transgression and sin and that will by no means clear the guilty visiting the iniquitie of the Fathers upon the Children and upon the Children's Children unto the third and fourth generation 2. The studying of God's Name encreaseth our Faith or Trust Psal. 9. 10. They that know thy Name will put their Trust in thee God is first known and then trusted and then served If God were known more he would be more trusted and if he were more trusted we would not be so double-minded and unstable in the profession and practice of Godliness we little study God and because we study his Name so little our Faith is weak and therefore we are so uncertain in our Conversations It is well when all our Comfort and Duty is immediately fetcht out of the Name of God or his Nature considered by us 3. The studying of God's Name encreaseth our Reverence and Fear Psal. 111. 9. Holy and reverend is thy Name Psal. 86. 11. Unite my heart to the fear of thy Name The more you study the nature of God the more awfull serious humble watchfull will you grow Thus you see serious and becoming thoughts of God do much encrease our Faith Fear and Love The Use is to exhort you more 1. To study the Name of God and to dwell upon the Meditations of the Almighty and to possess your mind with him till no place be left for sin or vanity 1. The Name of his Being God is not onely the best of Beings but properly that which is because he is a Self-being that gave Being to all things else and from everlasting to everlasting we are but as it were of yesterday and our Being is from him and our Life in his hands we cannot live an hour without him nor fetch a breath without him nor think a thought nor speak a word nor stir a hand or foot without him There is a continual providential influence and supportation as the beams of the Sun vanish as soon as the Sun is clouded so do we fail when God suspends his influence A Watch goeth of its self a Mill of its self when the Workman taketh off his hand from them it is not so with us and God for Acts 17. 28. In him we live move and have our being What Paul said of spiritual Life Gal. 2. 20. is true also of Life natural I am yet not I but God is all in all He is in us and liveth in us or we could not subsist for a moment we need not seek God without in the Workmanship of Heaven and Earth for we have God within our selves and may feel him and find him in our own Life and Motion as the Child in the Womb liveth by the Life of the Mother before it is quickned and liveth apart by a Life and Soul of its own or as a Pipe sounds by the blowing of the Musician if he stop his breath it is altogether silent so do we live and breath in God and all the tuneable variety of our Motions cometh from his breathing in us Now if God be so near us shall we not take notice of his presence and carry our selves accordingly shall we offend him and affront him to his face and displease Him without whom we cannot live But alas how seldom do we reflect upon this how is it that we move and think not with wonder of the first Mover in whom we move how is it that we live and persevere in Being and do not consider of this Fountain and Self-being who gave our Life to us and still continues it Oh the negligence of many Souls professing the knowledge of God and Godliness we speak walk eat and drink and go about all our business as if we had a Self-being and independent never thinking of that All-present and quickening Spirit that acts us moveth in us speaketh in us maketh us to walk eat drink and do all the functions of Nature Like the barbarous people who
our selves to spiritual Exercises in secret 2. This was a spiritual Duty transacted in the heart by his thoughts The darkness of the Night doth not hinder the delight of the Soul It is Day within though Night without when a Child of God shall see God and be seen of him though the Sun shineth not upon the World it is enough their hearts are inlightned with God's Spirit 3. It was a Duty done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unseasonably to a vulgar eye when others were buried in sleep David would awaken sometimes to remember God It is their Solace and spiritual Affections and heroical Grace must not be limited to the ordinary dull way of expressing Duty to God They have special Affections and special Dispensations Psal. 63. 6. My soul shall be satisfied as with marrow and fatness when I remember thee on my bed and meditate of thee in the night watches 4. It is not unseasonable In the Night without distraction we can more freely command our thoughts for the Senses being exercised scatter the Mind to several Objects Iob 35. 10. None saith where is God my maker who giveth songs in the night that is matter of rejoycing and comfort to poor oppressed Creatures so Psal. 42. 8. I will sing of his loving-kindness in the day-time and in the night his song shall be with me Day and Night he was filled with a sense of God's Love The Reasons are 1. They are fitted for it having knowledge and a deep impression of the majesty of God upon their hearts My reins instruct me in the night-season Psal. 16. 7. These things that make a deep impression in the Day the thoughts will return upon in the Night now God and his Word are impressed upon them 2. They delight in it Psal. 104. 34. My meditation of him shall be sweet I will be glad in the Lord. They delight themselves in beholding the face of God though not by immediate Vision yet by Meditation They are so affected with thoughts of his Excellency Goodness Kindness that it is their solace to draw their hearts off from all Things and Persons in the World to that Divine Object 3. They profit by it 1. As to Comfort it easeth us of many sorrowfull troublesome and weary thoughts we must fetch our Comforts from God the Divine Nature is the first Fountain of them therefore called the God of all Comfort 2 Cor. 1. 3. 2. As to Duty and Obedience the Reasons of our Duty and Subjection are most enforced from the nature of God therefore the more we remember the nature of God the more we are quickned to Obedience there we see his infinite Power supreme Authority exact Holiness tender Love let the potsheards of the earth contend with one another Isa. 45. 9. Our business is to keep God our friend he hath two properties that make him most comfortable or most terrible according as he is at peace or war with us Eternity and Omnipotency Use. Let us take more occasions to think of God and that with admiration many take no more notice of him than if he were not at all but let us take all occasions Psal. 4. 4. Commune with your own hearts upon your bed All the time we can spare from our necessary civil and natural actions should be employed in calling to mind what we have seen or heard or felt of God A lothness and backwardness to this Duty is an ill sign SERMON LXIII PSAL. CXIX 56. This I had because I kept thy Precepts IN this Psalm the dependence of the Verses is neither to be neglected nor too curiously sought after many of the Sentences have no other connexion than Pearls upon the same String though some are as Links in the same Chain fastened one to the other by an apt Method and Order The Design of the Pen-man was to cast all his Experiences into the Order of the Hebrew Alphabet and as there are in the Hebrew Twenty two Letters so Twenty two Parts or Octonaries each Octonary beginneth with the same Letter This Sentence which I have read seemeth to be independent upon the precedent Verse and is the sudden effusion or eruption of a gracious heart ingaged in the Meditation of the Fruit of Obedience This I had because I kept thy Precepts In the Words you have 1. David's Assertion of his Integrity I have kept thy Precepts 2. The Gain of this Course indefinitely proposed This I had 3. The Link between both in the Causal Particle Because David doth not here tell you what he had but this and that this Hope this Comfort this Quickening this Deliverance all this I had that is whatever is good and comfortable the Feminine Pronoun Zeth is put Neutrally the Hebrew wanting the Neuter Gender The Points are two First He that continueth faithfull in a course of Obedience will find at length that it will turn to a good account Secondly That it is of great use to observe what good cometh to us by keeping close to God's ways For the First Point He that continueth faithfull in a course of Obedience will find at length that it will turn to a good account Here three things are to be explained 1. What 't is to keep God's Precepts 2. What is the good that accrueth to us thereby 3. The connexion between both these or the reasons and grounds upon which we may expect this good 1. Let us enquire what 't is to keep God's Precepts The phrase is often used in Scripture implying a diligent Observance of it and Obedience thereunto The term keep relateth to a Charge or Trust committed to us look as on our part we charge Christ with our Souls 2 Tim. 1. 12. I know that he is able to keep that I have committed to him so Christ chargeth us with his Word that we may be chary and tender of it we charge him with our Souls that he may sanctifie and save them in his own day so he chargeth us with his Precepts that we may lay them up in our hearts and observe them in our practice As we would have Christ to be faithfull to his Trust so should we be in ours and that even to a tittle Iam. 2. 10. Whosoever shall keep the whole Law and yet offend in one point he is guilty of all Now there is a twosold keeping of God's Precepts Legal and Evangelical 1. The Legal keeping that is when we keep and perform the Commandments so exactly as is answerable to the rigour of the Law what is that the Law requires perfect and absolute Obedience without the least failing in any one Point Gal. 3. 10. Cursed is he that continueth not in all things that is written in the book of the Law to doe them The least offence according to that Covenant layeth us open to the Curse As for one Sin once committed the Angels were turned out of Heaven and Adam out of Paradise in this sense there is no Hope for us 2. There is an Evangelical keeping God's
sufficiently sheweth how good it is to have the Mind illuminated and endowed with the true Knowledge of things In handling this Point I shall shew 1. What is the use of a sound Mind 2. Why this should be so often and earnestly asked 1. What is the use of a sound Mind There is a threefold Act of Judgment 1. To distinguish 2. To determine 3. To direct and order 1. To distinguish and judge rightly of things that differ that we may not mistake Errour for Truth and Evil for Good So the Apostle maketh it the great work of Judgment to discerne between Good and Evil Heb. 5. 14. But strong meat belongeth to those that are of full age even those who by reason of use have their Sense exercised to discerne both good and bad The things that are to be judged are true and false right and wrong necessary or indifferent expedient or inexpedient fit or unfit For many things are lawfull that are not expedient 1 Cor. 6. 12. All things are lawfull for me but all things are not expedient as to Time Place Persons Well then Judgment is a Spirit of discerning of Truth from Falsehood Good from Evil that we may approve what is Good and disallow the contrary So the spiritual man judgeth all things 1 Cor. 2. 15. That is Though he hath not an authoritative Judgment he hath a Judgment of Discretion and if he did stir up this gift of Discerning he might more easily understand his Duty and how far he is concerned in point of Conscience and in order to Salvation So 1 Cor. 10. 15. I speak as to wise men judge ye what I say The spiritually Wise if they would awaken the gifts of Grace received in Regeneration by Diligence and Prayer and heedfulness of Soul might sooner come to a resolution of their Doubts than usually they do As Bodily Tast doth discern things savory from unsavory profitable from noxious so is Judgment given us that we may distinguish between the Poysons which the World offereth in a golden Cup to impure Souls and that wholsome spiritual Milk which we suck out of the Breasts of Scripture between savory Food and hurtfull Diet how neatly soever cooked The Souls Tast is more necessary than the Bodies as the Soul is the better part and as our danger is greater and errours there cost us dearer 2. To determine and resolve practicum dictamen the Tast of the Soul is for God that bindeth our Duty upon us when there is a decree issued forth in the Soul that after we know our Duty there may be a resolvedness of Mind never to swerve from it First the distinguishing work proceedeth there is a clear and distinct approbation of God then the determining followeth this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 11. 23. The purpose of heart 2 Tim. 3. 10. Thou hast known fully my doctrine manner of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purpose The forme of this Decree and Resolution you have in Psalm 73. 28. But it is good for me to draw near to God This in the Soul hath the authority of a Principle he that meaneth to be a thorough Christian must set the bent and biass and purpose of his heart strongly upon it Psalm 39. 1. I said I will take heed to my ways So Psalm 32. 5. I said I will confess mine iniquities These Purposes have a powerfull command upon the whole Soul to set it a working whatever they purpose with this strong decree how backward soever the heart be otherwise They will excite and quicken us and admit of no contradiction it is our Judgments leade us and guide and poise us A man may have Knowledge and Learning and play the fool if his Judgment be not biassed a man never taketh any Course but his Judgment telleth him it is best and best for him all things considered It is not mens Knowledge leadeth them but their Judgments say to their Wills this is not for me the other conduceth most to my profit honour or delight but when the Judgment is in some measure set towards God then the man is for God 3. To direct as well as to decree so good Judgment and Knowledge serveth for the right guiding of our selves and all our Affairs Many are wise in generals that erre in particulars and have a Knowledge of Principles but their Affairs are under no conduct Particulars are nearer to Practice and very Learned men are deceived in Particulars Rom. 2. 20 21 22. An instructor of the Foolish a teacher of Babes which hast the form of Knowledge and of the Truth in the Law Thou therefore which teachest another teachest thou not thy self thou that preachest a man should not Steal dost thou Steal Thou that sayest a man should not commit Adultery dost thou commit Adultery thou that abhorrest Idols dost thou commit Sacriledge Therefore besides the general Rule the Knowledge of God's Will it is necessary to have the gift of Discretion when Particulars are cloathed with Circumstances There is an infinite variety of Circumstances which requireth a deale of prudence to determine them a man may easily discourse general Truths concerning God our Selves the state of the Church the privileges of Christianity but to direct them to particular Cases to govern our own Hearts and order our own Ways that is an harder thing Hos. 14. ult Whoso is wise and prudent c. Prov. 8. 12. I Wisdome dwell with Prudence To direct is harder than to determine or distinguish It is easier to distinguish of good and evil in the general to lay down conclusions upon the evidence of the goodness of the ways of God but to reduce our Knowledge to Practice in all Cases that is the great work of Judgment that we may know what becometh the Time the Place the Company where we are and may have that ordering of our Conversation aright Psalm 50. 23. to know how to carry our selves in all Relations Business civil sacred light serious that we neither offend in excess nor defect that we judge what is due to the Creatour and what is to be allowed to the Creature what is good what is better what is best of all that we know how to pay Reverence to Superiours how most profitably to converse with Equals what compassion to Inferiours how to doe good to them how to behave our selves as Husbands Wives Fathers Children Wisdome maketh us profitable in our Relations 1 Pet. 3. 7. Let Husbands dwell with Wives according to Knowledge There is much prudence and wisdome required to know how to converse profitably and Christianly with all that we have to doe with In short how to love our Friends in God and our Enemies for God how to converse secretly with God and to walk openly before men how to cherish the Flesh that it may not be unserviceable yet how to mortify it that it may not wax wanton against the Spirit how to doe all things in the fear of God in Meats Drinks Apparel
work of the Law written in their hearts There is veritas naturalis and veritas mystica some objects of Faith depend upon mere Revelation but the Commands of the moral Law are clearer than the Doctrines of Faith they are of Duties and things present not of Priviledges to be enjoyed hereafter such as the Promises offer to us Now it is easier to be convinced of present Duties than to be assured of some future things promised 2. That these Commandments be received with that Reverence that becometh the Sovereign Will and Pleasure of so great a Lord and Law-giver It is the work of Faith to acquaint us with the nature of God and his Attributes and work the sense of them into our hearts The great Governour of the World is invisible and we do not see him that is invisible but by Faith Heb. 11. 27. By Faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evidence of things not seen Heb. 11. 1. Temporal Potentates are before our eyes their Majesty may be seen and their terrours and rewards are matter of sense that there is an infinite Eternal and all-wise spirit who made all things and therefore hath right to command and give laws to all things Reason will in part tell us but faith doth more assure the Soul of it and impresseth the dread and awe of God upon our souls as if we did see him with bodily eyes By Faith we believe his being Heb. 11. 6. He that cometh to God must believe that he is His Power so as to oppose it to things visible and sensible Rom. 4. 21. being fully perswaded that what he had promised he was able also to perform That there is no standing out against him who with one beck of his will can ruine us everlastingly and throw the transgressor of his Laws into eternal fire a frown of his face is enough to undoe us he is not a God to be neglected or dallyed with or provoked by the wilfull breaking of his Laws He hath truly potestatem vitae necis the power of life and death Iames 4. 12. There is one Law-giver who is able to save and to destroy These considerations are best enforced by Faith without which our notions of these things are weak and languid You are to charge the heart with God's Authority as you will answer it to him another day not to neglect or despise the duty you owe to such a God No terrour comparable to his frowns no comforts comparable to his Promises or the sense of his favour 3. That these laws are holy just and good Rom. 7. 12. Wherefore the Law is holy and the Commandment holy and just and good This is necessary because in believing the Commandments not onely Assent is required but also Consent to them as the fittest laws we could be governed by Rom. 7. 16. If then I do that which I would not I consent to the Law that it is good Consent is a mixt act of the Judgment and Will they are not onely to be known as God's laws but owned and embraced not onely see a Truth but a Worth in them The mandatory part of the word hath its own loveliness and invitation as the Promises of Pardon and Eternal life suite with the hunger and thirst of Conscience and the natural desires of Happiness so the Holiness and Righteousness of God's Laws suit with the natural notions of good and evil that are in mans heart These Laws were written upon mans heart at his first Creation and though somewhat blurred we know the better how to read a defaced writing when we get another Copy or transcript to compare with it especially when the heart is renewed when the Spirit hath wrought a suitableness there must needs be a consenting and embracing 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 There is a ready willing heart to obey them and conform to them in the Regenerate therefore an Assent is not enough but a Consent this is that they would choose and prefer before liberty they acquiesce and are satisfied in their Rule as the best Rule for them to live by But let us see the three Attributes holy just and good 1. They are holy laws fit for God to give and man to receive when we are convinced of this it is a great help to bridle contrary inclinations and to carry us on chearfully in our work They are fit for God to give they become such a being as God is his Laws carry the express print and stamp of his own nature upon them We may know how agreeable they are to the nature of God by supposing the monstrousness of the Contrary if he had forbidden us all Love and Fear and trust in himself all respect and thanks to our Creator or bidden us to worship false Gods or change the glory of the incorruptible God into an Image made like to a corruptible man as birds four-â—…ooted beasts and creeping things or that we should blaspheme his name continually or despise his glory shining forth in the work of his hands and that we should be disobedient to our Parents and pollute our selves as the beasts with promiscuous lusts and fill the world with Adulteries Robberies and Thefts or slander and revile one another and leave the boat to the stream give over our selves to our passions discontents and the unruly lusts of our corrupt hearts these are conceits so monstrous that if the beasts were capable of having such thoughts transfused into them they would abhor them and would infer such a manifest disproportion in the Soul as it would in the body to walk with our hands and doe our work with our feet And they are fit for man to receive if he would preserve the rectitude of his nature live as such an understanding creature keep Reason in dominion and free from being a slave to the appetites of the body To be just holy temperate humble meek chast doth not onely concern the Glory of God and the safety of the world but the liberty of the reasonable nature that man may act as a creature that hath a mind to know things that differ and to keep him from that filthiness and pollution which would be a stain to him and infringe the glory of his being There is no middle thing either a man must be a Saint or a Beast either conform himself to Gods will and look after the interests of his Soul or lose the excellency of his Nature and become as the Beasts that perish Either the Beast must govern the Man or the Man ride upon the Beast which he doth when he taketh Gods Counsel 2. Just. because it referreth to all God's Precepts I take it here not strictly but largely how just it is for
guiding of our hearts and ways 2. It is such a part as hath a necessary connexion with the Promises as without which they can doe us no good therefore if we mean to be happy we must regard both the one is as necessary and fundamental to our happiness as the other Our consent to God's Covenant is required not as if we were to debate and alter the terms at our pleasure but that we may take it as God hath stated it and bind our Duty upon us by our consent to God's Authority We cannot prescribe Conditions and Laws of commerce between God and us but onely God alone Man did not give the Conditions or treat about the making of them what they should be but is onely bound to submit to what God was pleased to offer and prescribe We are not left free to model and bring down the terms to our own liking to take hold of them nor to appoint them Isa. 56. 4. For thus saith the Lord unto the Eunuchs that keep my Sabbaths and doe the things that please me and take hold of my Covenant for though he condescendeth to treat with us yet still he keepeth the place of a Sovereign and therefore if we believe Promises and do not believe God's Commandments it is not God's Covenant but one of our own devising When we take and leave and part and mingle and chop and change at our own pleasures The Covenant requireth a total universal unlimited Resignation of our selves to the Will of God I will be your God you shall be my People 3. The Gratitude that resulteth necessarily from Faith or believing the Promises will put us upon this it apprehendeth Love and leaveth the stamp of it upon the Soul and worketh by love Gal. 5. 6. Now how are we to express our Love to God not in a fellow-like familiarity but dutifull subjection to his Laws 1 Iohn 5. 3. For this is the love of God that we keep his Commandments and his Commandments are not grievous And Iohn 14. 21. He that hath my Commandments and keepeth them he it is that loveth me nor my glavering respects or a fond remembrance and esteem of his Memory Matth. 7. 11. If we live to God not to the World not to the Flesh if Faith be lively it will put us upon this 2 Cor. 5. 15. And that he died for all that they that live should not henceforth live unto themselves but unto him which died for them and rose again 4. Our Trust in the Promises is always commensurable to our Fidelity in the Commandments Faith in the one is maintained by Faithfulness in the other and assurance of acceptance with God cannot be greater than our care of Obedience When love to the World and the Flesh tempt us to omit any part of our Duty then do we weaken our Confidence thereby and Sin will breed distrust if we be serious and mind our Condition The fruit of Righteousness is Peace 1 John 3. 21. Beloved If our hearts condemn us not then have we confidence towards God And Heb. 7. 2. Being by interpretation King of Righteousness and after that also King of Salem which is King of Peace and Christ saith Matth. 11. 29. Take my Toke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your Souls Confidence and Comfort follow Grace as heat doth fire and Fears and Doubts follow Sin as Pain doth the pricking of a Needle or any sharp thing wherewith a man pierceth himself therefore when sensual Objects oversway us and take us off from obedience to the Command they will also make us doubt of the Mercy of God as well as transgress our Duty We cannot trust him when we have offended freely and without restâ—…int Sin will breed Shame and Fear At present all Sinners feel it not yet hereafter that Sin that now weakneth the Faith we have in the Commandments will in time weaken the Faith we have in the Promises Every part of our Trust in God's declared Will cometh to be tryed one time or another our confidence in God's Mercy is not fully and directly assaulted till the hour of death and the time of extraordinary trial when the evil day cometh then the consciousness of any one Sin whereunto we have been indulgent and of the delight and pleasure we took in transgressing God's Commandments will be of force to withdraw our assents from God's Mercies 1 Cor. 15. 56. The sting of death is Sin and the strength of Sin is the Law 5. Faith in the Promises if it be not a conceit and a vain dream it is not onely an act enforced by our necessity but done in obedience to God's Will therefore we believe because God hath commanded it 1 Iohn 3. 23. And this is his Commandment that we should believe on the name of his Son Iesus Christ. John 6. 29. This is the work of God that ye believe on him whom he hath sent It appeareth sensibly many times a poor Soul hath no other Motive nor Incouragement it ventureth notwithstanding all discouragements to the contrary in the strength and sense of a Command as Peter Luke 5. 5. Master we have toiled all the night and have taken nothing nevertheless at thy word I will let down the Net Now that which is done if rightly done merely in obedience to a Command cannot be the ground of disobedience in other things We must not pick and choose certainly if we believe the Promises on God's Command we will make Conscience of other things commanded also for he is truly obedient to no Precept that doth not obey all inforced by the same Authority III. The Utility 1. That we may begin with God to yield up our Wills absolutely to his Will it is upon a belief that this is his Will concerning us for his Will concerning our Duty is revealed in his Precepts He hath shewed thee O man what is good and what doth the Lord require of thee but to doe justly and to love mercy and to walk humbly with thy God Micah 6. 8. Certainly an obedient Creature desireth to know no more but what God will have him to doe and therefore it is needfull we should believe what is God's Will that we may resolve upon his Will Rom. 12. 1 2. I beseech you therefore Brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable Service And be not conformed to this World but be ye transformed by the renewing of your mind that ye may prove what is that good and acceptable and perfect will of God The first thing that we doe in Grace is to arm our selves with a resolution to obey God's Will though it be never so contrary to our own or to the wills of Men or the course of the Worlds Fashions 1 Pet. 4. 1 2. Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the
that are comfortable though they have things sparingly though they have of the meanest yet they have that which is good for them So Psalm 84. 11. No good thing will he withhold He may keep us low and bare feed us Cibo extemporali as Lactantius but that is good for us If it were good for us to have larger revenues and incomes we should not want them The true and absolute ground of all submission is to think that which God sendeth is good be it prosperity or adversity the having or wanting Children or other comforts 2. The next measure is this that Good is to be determined by its respect to the chief Good or true Happiness Now what is our chief Happiness but the Injoyment of God Our Happiness doth not consist in outward comforts Riches Health Honour civil Liberty or comfortable Relations as Husband Wife Children but in our Relation to and Acceptance with God other things are but additional Appendages to our Happiness Matth. 6. 33. Affliction taketh nothing from our Essential solid Happiness rather helpeth us in the Enjoyment of it as it increaseth Grace and Holiness and so we injoy God more surely That is Good that sets us nearer to God and that is Evil which separateth us from him therefore Sin is Evil because it maketh an estrangement between us and God Isa. 59. 2. But Affliction is good because many times it maketh us the more earnestly to seek after him Hosea 5. 16. In their Afflictions they will seek me right early Therefore every Condition is Good or Evil as it sets farther off or draweth us nearer to God that is Good that tendeth to make us better more like unto God capable of Communion with him conduceth to our everlasting Happiness So It is good that a man â—…ear the Yoke from his Touth Lam. 3. 27. that he be trained up under the Cross in a constant obedience to God and subjection to him and so be fitted to entertain Communion with him In Afflictions conduce to this end they are good for then they help us to â—…joy the chief Good 3. That Good is not always the Good of the flesh or the Good oâ—… outward prosperity and therefore the Good of our condition is not to be determinâ—… by the interest or the Flesh but the welfare of our Souls If God should bestow upon us so much of the Good of the outward and animal life as we desire we could not be said to be in 〈◊〉 〈◊〉 â—…tion if he should deny us Good Spiritual We should lose one half of the 〈◊〉 of the Coâ—…nt by doating upon and falling in love with the rest the flesh is importâ—… to be pâ—…sed but God will not serve our carnal turns We are more concerned as a Soul 〈◊〉 a Body Heb. 12. 10. He verily for our profit that we may be partakers of his holiness Certain it is God will chasten us for our Profit What do we call Profit the good things of this world the great Mammon which so many worship if we call it so God will not he meaneth to impart to us Spiritual and Divine Benefit which is a participation of his own Holiness And truly the People of God if they be in their right temper value themselves not by their outward Injoyments but their inward by their improvement of Grace not the injoyment of worldly Comforts 2 Cor. 4. 16. For this cause we faint not but though our outward mâ—…n perish our inward man is renewed day by day A discerning Christian puts more value upon Holiness wrought by Affliction than upon all his Comforts So that though Affliction be Evil in it self 't is good as sanctified 4. A particular Good must give way to a general Good and our personall benefit to the advancement of Christ's Kingdome The good of the Church must be preferred before our personal contentment Paul could want the Glory of Heaven for a while if his continuance in the Flesh were needfull for the Saints Phil. 7. 24. To abide in the Flesh is more needfull for you We must not so desire Good to our selves as to hinder the Good of others All Elements will act contrary to their particular for the conservation of the Universe That may be Good for the Glory of God which is not Good for our personal contentment and ease Now the Glory of God is our greatest Interest if it be for the Glory of God that I should be in pain bereft of my comforts my sanctified subjection to the will of God must say 't is Good Iohn 12. 27 28. there you have expressed the innocent inclination of Christ's humane Nature Father save me from this hour and the overrulling sense of his duty or the obligation of his office but for this cause came I to this hour We are often tossed and tumbled between inclination of Nature and conscience of Duty but in a gracious Heart the sense of our duty and the desire of glorifying God should prevail above the desire of our own Comfort Ease and Safety and Welfare Nature would be rid of trouble but grace submits all our interests to God's honour which should be dearer to us than any thing else 5. This Good is not to be determined by present feeling but by the Judgment of Faith Affliction for the present is not pleasant to natural sense nor for the present is the fruit evident to spiritual sense but 't is good because in the issue it turneth to good Rom. 8. 28. All things work together for good While God is striking we feel the grief and the Cross is tedious but when we see the end we acknowledge 't is good to be afflicted Heb. 12. 11. No affliction for the present seemeth joyous but grievous but afterwards it yieldeth the peaceable fruits of righteousness A good present is the cause of joy and an evil present is the cause of sorrow but there are two terms of abatement the sorrow is from the present sense and the conceit of the sufferer When we are but newly under the Affliction we feel the smart but do not presently find the benefit but within a while especially in the review 't is Good for me 't is matter of Faith under the Affliction 't is matter of sense after it Good Physick must have time to work that which is not good may be good though it be not good in its nature 't is good in its seasonable use and though for the present we see it not we shall see it Therefore Good is not to be determined by seeling but by Faith The Rod is a sore thing for the present but the bitter root will yield sweet fruit If we come to a person under the Cross and ask him what is it good to feel the lashes of God's correcting Hand to be kept poor and sickly exercised with Losses and Reproaches to part with Friends and Relations to lose a beloved Child sense will complain But this poor Creature after he hath been Exercised and Mortified and gotten
2. There are certain things that cannot be discerned by external senses yet a Christian may have a feeling of them by internal sense 3. The outward senses sometimes set the inward senses awork 1. Because in those things which are liable to external sense a man may have an outward sense of them when he hath not an inward as in Seeing Tasting Touching In Seeing Deut. 29. 2. compar'd with ver 4. Ye have seen all that the Lord did before your eyes in the land of Egypt and yet the Lord hath not given you an heart to perceive and eyes to see and ears to hear unto this day They saw yet had not an heart to see they saw those wonders with the eyes of their body they had a sense outward and natural but not a sense inward and spiritual So for Taste There is a Taste of God's goodness in the creature all taste it by their outward senses Psal. 145. 9. The Lord is good to all and his tender mercies are over all his works The wicked are not excepted from this taste for the creatures are as useful for the preservation of their lives as the lives of others They do not mind God's love in it and so do rather taste the creature than God's goodness in the creature but the child of God tasteth his love therein The Fly finds no Honey in the Flower but the Bee doth A fleshly â—…alate relisheth only the gross pleasure of the creature not that refined delight which a spiritual Palate hath who hath a double sweetness it doth not only receive the creature for its natural use but it tasts God and feels the love of God in the conscience as well as the warmth of the creature in his bowels So for Feeling Ier. 3. 25. We lie down in our shame and our confusion covereth us for we have sinned against the Lord our God Men may feel the blows of his Providence and be sensible of the natural inconvenience yet they have not a spiritual feeling so as to be affected with God's displeasure and have a kindly impression left upon the soul that may make them return to God 2. It differs from the outward senses because they can by a spiritual sense discern that which cannot be discerned by the outward sense as in that place Heb. 11. 27. By faith Moses saw him that was invisible See the invisible God and are as much affected with his eye and presence as if he were before the eyes of the body as others are awed by the presence of a worldly Potentate this is matter of internal sense So for Taste they have meat which the world knows not of invisible comforts Iohn 4. 37. They have hidden Manna to feed upon and are as deeply affected with a sense of God's love and hopes of eternal life as others are with all outward dainties Then as to Feeling many things the outward sense cannot discern sometimes they feel spiritual agonies heart-breakings when all is well and sound without a man would wonder what they should be troubled about that abound in wealth and all worldly comforts and accommodations they have an inward feeling they feel that which worldly men feel not when they are afflicted in their spirits carnal comforts can work nothing upon them when they are afflicted outwardly spiritual comforts ease their heart And as they feel soul-agonies and soul-comforts so they feel the operations of the spiritual life they have a feeling of the power of the Spirit working in them they live and know that they live Now no man knows that he lives but by sense therefore if a Child of God knows he lives he hath internal sense as well as external We know we live naturally by natural sense and we know we live spiritually by spiritual sense Gal. 2. 20. I live yet not I but Christ liveth in me He lived and knew that he lived they have a life which they feel within themselves the operations and motions of the spiritual life they feel its impulsions to duty its abhorrencies from sin tendency of soul to God and spiritual supports and they feel the stirrings of the old nature workings of heart towards sin and vanity which the outward senses cannot discover 3. The outward senses sometimes set the inward senses a work The sweetness of those good things which are liable to sense put us in mind of the sweetness of better things as the Prodigal's Husks put him in mind of the Bread in his Father's House or as the Priests of Mercury among the Heathen when they were eating Figs they were to cry Truth is sweet because the god whom they worshipped was supposed to be the inventer of Arts and the discoverer of Truth So Christians when by the outward taste they find any thing sweet the inward sense is set a work and they have a more lively feeling of spiritual comforts as David Honey is sweet but the Word of God was sweeter than honey to him or the honey-comb Thus Christ when he was eating Bread Blessed is he that shall eat bread in the kingdom of God Luk. 14. 15. and they that have Christ's Spirit they act suitably 2 This sense differs from a bare and simple act of the understanding why for a man may know things that he doth not feel Simple apprehension is one thing and an impression another An apprehension of the sharpness of pain is not a feeling of the sharpness of pain Jesus Christ had a full apprehension of his sufferings all his life-long but felt them not until his agonies therefore he said Iohn 12. 27. Now is my soul troubled and what shall I say We have Notions of good and evil when we neither taste the one nor the other It is one thing to know sin to be the greatest evil and another thing to feel it to be so to know the excellency of Christ's love and to taste the sweetness of it this doth not only constitute a difference between a renewed and carnal man but sometimes between a renewed man and himself 1. Between renewed men and carnal men they know the same truths yet have not the same affections A carnal man may talk of truths according to godliness and may dispute of them and hold opinions about them but doth not taste them so he does but know the grace of God in conceit not in truth and reality as the expression is Col. 1. 6. As a man only that hath read of Honey may have a fancy and imagination of the sweetness of it but he that tasts it knows it in truth and in effect they know the grace of God and the happiness of being in communion with God by the light of nature in conceit but not in reality but the other they taste it If so be you have tasted that the Lord is gracious 1 Pet. 2. 3. There 's an impression of sweetness left upon the soul and real experience of the goodness of God in Christ so as to make them affect him with all
is understanding So much as we hate sin so much of spiritual wisdom and spiritual understanding Certainly to hate sin is wisdom I prove it from the nature of sin All disobedience is the greatest folly that can be in the world and therefore if to sin be to do foolishly â—…o hate sin is to be wise and not to have understanding certainly is a fruit of solly for a man to do that which will condemn himself if ever he comes to himself Now when a man comes to himself as when he dies or repents Oh how will his heart condemn and reproach him for the vanity of his worldly course when he is fill'd with his own ways especially Repentance that 's a coming to our selves As a man when he hath slept out his drunkenness and excess and begins to look back upon his follies committed under that distemper such is Repentance it is an after-wisdom and therefore it argues that there was an imprudence and inconsideration of the things we repent of and therefore we condemn our selves That is folly which gratifies those that are our utter enemies now sin it gratifies the Devil which seeks our ruine He goes about seeking whom he may devour 1 Pet. 5. 8. You please him that seeks your utter destruction and will you grieve God and please the Devil That is Folly which brings no disadvantage upon him whom you disobey but upon you it brings the greatest mischief imaginable God is not hurt by your sins he is above our injury Iob 9. 12. If thou be wise thou shalt be wise for thy self but if thou scornest thou alone shalt bear it There is no hurt done to God all the hurt is to our own souls Prov. 8. 36. He that sinneth against me wrongs his own soul and he that hateth me loveth death Every sinner is his own Murderer and his own Destroyer All those Arrows we shoot up against Heaven they fall down with more violence upon our own heads That is folly for a man to hazard a Jewel for a Trifle to stake his Soul and Heaven and Eternal Happiness against a little flesh-pleasing and carnal satisfaction Ionah 2. 8. They that observe lying vanities for sake their own mercies Poor fugacious comforts lying vanities to follow after and forsake their own mercy that is all that happiness which might have been their own A Sinner is a mad Gamesâ—…er that throws away the Kingdom of Heaven at every Cast for a little momentany short delight and vain contentment That is folly to break with him upon whom our All depends our Life Being Comfort Happiness so doth sin make â—…s break with God Isa. 59. 2. Tour iniquities have separated between you and your God Well then if sin be to do foolishly to depart from sin this is wisdom this is understanding Certainly he that provides against the greatest mischief doth escape the greatest danger he is the wise man and not he that provides against temporal inconveniences only as poverty and disgrace He that escapes sin escapes hell the wrath of God the extremest misery that can light upon a poor creature Prov. 15. 24. The way of the wise is above to avoid hell beneath and therefore 't is a high point of wisdom to hate sin 2 As it is a high point of understanding so it is a fruit and effect of understanding According to the degree of understanding that we have so will our hatred of sin be for he saith Through thy precepts I get understanding therefore I hate every false way To prove this by two Reasons 1. Our affections follow our apprehensions There is no way to come to the heart but by the mind by the understanding Look as there is no way to come to the bowels to purge out distempers that are there but by the mouth stomach and other passages that lead to the bowels so there is no way to come to the heart and affections but by the understanding knowledge that begets all other affections those which belong to choice and pursuit or those that belong to slight or aversation Those that belong to choice and pursuit desire delight There is no desire of that which is unknown so in those things that belong to slight and aversation those affections be it grief or shame for sin already committed or fear or hatred that sin may not be committed Grief or shame Ier. 31. 19. After I was instâ—…ucted I smote upon my thigh I was ashamed yea even confounded because I did bear the reproach of my youth It is light which humbles and the soul is affected according to the sight it hath of things or go to those affections which serve to prevent the commission of sin as hatred and fear Hatred in the Text a good understanding goes before a through hatred will follow 2. Reason that when the mind is fraught with truths and gotten a good stock of knowledge by God's precepts then it will be checking and urging the soul to caution against sin and therefore the more understanding you get by God's precepts the more are you warned and put in mind of things Psal. 119. 11. I have hid thy Word in mine heart that I might not sin against thee When the Word hath laid up in the heart a good stock of knowledge there will be one thought or other that will be rising up and defying all temptations wherewith you are assaulted Eph. 6. 17. Take unto you the helmet of salvation and the sword of the Spirit which is the Word of God In the spiritual conflict we need weapons not only desensive but offensive not only the shield of Faith but the sword of the Spirit that we may destroy and slay sin and withstand temptation and chase away Satan from us what 's this sword of the Spirit the Word of God the more seasonable relief the more fresh thoughts you have to withstand temptations which are apt to come in upon you Pr. 6. 21 22. Bind them upon thine heart when thou goest it shall lead thee when thou sleepest it shall keep thee and when thou awakest it shall talk with thee This will always be urging him to duty and warning him of his danger A word of Use. 1 Get understanding 2 Never count your selves to understand any thing but as you increase in hatred of sin 1. Get understanding Partly 1 because there are many false ways you will never discern without much understanding There are many false ways that are palliated and represented under the shew of good and we are easily ensnared unless we have light to chuse our way 1 Cor. 2. 8. Had they known it they would not have crucified the Lord of glory A man will be carried on with a great deal of life and activity in a way contrary to God Acts 26. 9. I verily thought with my self that I ought to do many things contrary to the Name of Iesus of Nazareth O the tyranny and madness of an erring Conscience and an ignorant Zealot what a ready
glory Use 2. Reproof 1. Of those that walk in the midst of this light and yet perceive no more of the things of God than if they were in darkness these lose the Benefit which God vouchsafeth to them Iohn 1. 5. The light shineth in darkness and the darkness comprehendeth it not And Iohn 3. 19. The light is come into the world and men loved darkness rather than light It had been better for them they had never heard of the Scriptures and that God had never set up such a lamp in the Church These men believe the Word of God is a light and a lamp yet never take care of nor give heed to it they are careless and never measure their actions according to this Rule 2. It reproves those that set up another Rule and look for an infallible Interpreter 1 Those that set up Reason instead of the Word of God Alas this is an imperfect Rule these men would bring down all things before the Tribunal of their own Reason these are not Disciples of Christ but Masters they will not be taught by the directions of the Word but by their own dark hearts I have told you the Candle of the Lord did burn bright within us but alas now 't is weakned by sin it is an imperfect irrational thing we can never be saved by it 2 Others are guided by their Passions and Lusts this is their direction and their lamp this will surely lead them to utter darkness If you live after the flesh you shall dye Rom. 8. 13. 3 Some take the counsel and example of others this will leave them comfortless and make them fall into the snare 4 Some go to Witches in straits as the Prophet reproves such Isa. 8. 19 20. Should not a people seek unto their God 5 Others expect new Revelations from Heaven to counsel them they would converse with Angels now God hath spoken to us by his Son Gal. 1. 8. If an Angel from heaven should bring another Gospel than that which we have preached unto you let him be accursed Use 3. Caution To enterprize nothing but what you have a Warrant for out of the Word of God When you are going about any action say Where 's my warrant If I do it upon my own brain I must stand to my own hazard and all the evil that comes upon me it is the fruit of my own counsel Numb 27. 21. The Priest was to ask counsel of the Lord who shall go out and who shall go in And 1 Sam. 23. 9 10. To do things with a doubting Conscience with an uncertainty whether it be good or bad it is a sin for whatsoever is not of faith is sin still seek your direction from the Word Use 4. It exhorts us to bless God and be thankful for this light Isa. 9. 2. The people that sate in darkness saw great light There is the same difference between the Church and other places as there was between Egypt and Goshen Exod. 10. 23. Here is light and in other places thick darkness What a mercy is it that we have present direction a light to guide us here in grace that will bring us to glory Give thanks to God for so great a benefit 2. Walk according to the directions of the Word walk in the light Ephes. 5. 8. believe it Heb. 4. 2. the true and infallible truth that came out of God's mouth and then apply it say this truth which is spoken is spoken to me Mat. 13. 37. and urge thy heart with the duties of it this was spoken for our learning be persuaded of this truth and so walk and so do and you shall not find any miscarriage 1 Cor. 15. 58. Here 's my warrant and my direction I will keep to it though it expose me to many hazards and straits I know it will be made up at last it will not be lost labor to do what God biddeth thee to do SERMON CXIV PSAL. CXIX VER 106. I have sworn and I will perform it that I will keep thy righteous judgments IN the former Verse David had commended the Word for a sure direction it is a light and a lamp how so not only by God's designation and appointment but by Davids choice It was a light to my feet and a lamp to my steps Now in this Verse he speaks of his firmness and constancy to that choice I have taken thy Word for my guidance and direction and there he did resolve to stick his constancy was grounded upon a vow or upon a promissory Oath which he saw no cause to retract or repent of I have sworn and I will perform it c. In which words you may observe 1 The strength of David's resolution and purpose expressed in his Oath not I must or I will keep but I have sworn c. 2 The matter of this purpose or Oath and that was to keep God's judgments 3 One great motive and reason that inclined him so to do in the word Thy righteous judgments the marvellous equity that was to be observed in the things commanded by God 4 The conscience that lay upon him of observing this Oath I will perform it As if he had said I saw a great deal of reason to make the promise so solemnly to God and I see no reason at all to retract it Four Points I shall observe 1. That it is not only lawful but good and profitable to bind our selves to our duty by a Vow solemnly declared purpose and holy Oath so David I have sworn 2. That this help of an Oath or Vow should be used in a matter lawful weighty and necessary I have sworn saith David but what hath he sworn To keep thy righteous judgments A great duty which God had enjoined him in his Covenant 3. Those that are entred into the Bond of a holy Oath must religiously observe and perform what they have sworn to God I have sworn and I will perform 4. That we may perform our Oaths and lie under a sense and conscience of our Engagements to God it is good that they should be often revived and renewed upon us for so doth David here recognize his Oath I have sworn that c. Doct. 1. That it concerns us sometimes to bind our selves to God and the duty that we owe to him by an Oath 1 That it is lawful so to do appears from Gods Injunction and the practice of the Saints 1. From God's Injunction He hath commanded us to accept of the Gospel Covenant and not barely so but to submit unto the Seals and Rites by which it is confirmed which submission of ours implieth an Oath made to God Baptism is our Sacramentum Militare Sacramental Vow our Oath of Allegiance to God and therefore it is called 1 Pet. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The answer of a good conscience towards God an answer upon God's demands in the Covenant God does as it were in the Covenant of Grace put us to the question Will
you renounce all your sins and all the vanities you have doated upon And we answer to God enter into a solemn Oath That we will renounce sin that we will accept of Christ as our Saviour and will walk before him in all holy obedience Among the Romans when any Soldier was prest for War he took an Oath to serve his Captain faithfully and not to forsake him and then he was called Miles per Sacramentum a Soldier by Sacrifice or by Oath and sometimes one took an Oath for all the rest and the others only said The same Oath he took the same do I and these were called Milites per conjurationem Milites evocati Thus every Christian is a professed Soldier of Christ he hath sworn to become the Lords to cleave faithfully to him and this Oath that it may not be forgotten is renewed at the Lord's Supper where again we solemnly engage by the publick Rites that are there used to stand to our Covenant We do not only come and take God's Enfeoffment take a pledge out of God's hands to be assured of the priviledges of the Covenant but we bind our selves to perform the duty thereof For as the blood of the Beast Exod. 24. 7 8. that was offered in the Sacrifice which is called there the blood of the Covenant was sprinkled not only upon the Altar to shew that God was engaged to bless but sprinkled half upon the people to shew they were engaged to obey there was a confirmation of that promise made to God All that the Lord hath commanded us that will we do Well now if God thought such a course necessary and profitable for us certainly we may upon occasion use the like means for our confirmation for our strengthning in the work of obedience That there is such a Vow exprest or implied in every Prayer may be easily made good in the whole tenure of our Christianity therefore certainly it is lawful so to do to make our duty more urgent and explicite upon our souls by solemn Vow and serious Oath of dedication of our selves to God's use and service 2. The practice of the Saints who have publickly and privately engaged themselves to God do shew the lawfulness of it Publick instances 2 Chron. 15. 12 13 14. They entred into a Covenant to seek the Lord God of their fathers with all their heart and soul. And they sware unto the Lord c. So in Iosiah's time 2 Chron. 34. 31. And the King stood in his place and made a Covenant before the Lord to walk after the Lord and keep his Commandments c. So Neh. 10. 29. They entred into an Oath to walk in God's laws And for private Oaths we have David's instance here in the Text. And Iob 31. 1. I made a Covenant with mine eyes He had bound himself by a holy vow and purpose to guard his senses and take heed his heart did not take fire by the gazing of his eye that it was not inflamed with lust and sin 2 That it is convenient so to do 1. To answer God's love and condescension to us in the Covenant God thinks he can never be bound fast enough to us and therefore interposeth by an Oath An Oath is properly conversant about a doubtful matter of which there is some question or scruple which cannot otherwise be decided than the Law saith He should give his Oath to his Neighbour Why then Doth the Lord swear Is there any doubtfulness in his promises No the Apostle saith Heb. 6. 18. The Lord swears being willing over and above to give the heirs of promise ample satisfaction Now for God that cannot lye and whose Word is above all assurance to stoop to us and put himself to an Oath certainly this should work upon our hearts and draw from us some answerable return on our part there being great and visible danger of our breaking with God none of God's breaking with us therefore that we may not play fast and loose with him we should come under this engagement to him of vow and publick promise to God 2. To testifie our affection to his service we should put our selves under the most highest and sacred Bonds that can be found out Many have some slight and wandring motions tovvards God and cold purposes of serving him vvhich soon vanish and come to nothing but novv it argueth the heart is more throughly bent and set tovvards God and that vve have a deep sense of our duty vvhen vve seriously confirm our purpose by a Vovv and holy Oath There are divers sorts of men in the World some that are of that spirit as to break all Bonds cast avvay all Cords and think they can never be loose enough in point of Religion Psal. 2. 3. They seek to deface and blot out of their Conscience the natural sense which they have of Religion and of their duty to God and so give up themselves head-long to all manner of impiety There are others have some cold approbation of the way of God and which manifests it self by some faint weak and vvavering purposes and slight attempts upon Religion but are soon discouraged and never come to a fixed resolution or serious dedication or surrender of themselves to the Lord's use Now a gracious heart thinks it can never be bound fast enough to God therefore doth not only approve the ways of God or desire to walk therein but issues forth a purpose a practical decree in his Soul Besides the approbation of Conscience there 's a desire of heart and this desire backed with a purpose and this promise backed with an oath which is the highest way of obligation and thus doth he dedicate himself to the Lord and his service in the strictest way of expressing his consent for an oath binds more than a promise 3 It is very profitable so to do because of our backwardness laziness and fickleness 1. Because of our backwardness we need to thrust forth the heart into the ways of obedience for we hang off from God Though we are his by every kind of right and title yet we are very flow of heart to do his Will and therefore an Oath is profitable to increase the sense of our duty a threefold Cord is not easily broken Now there 's a triple tie and bond upon a man First There 's God's natural right that he hath over us and to our service the sovereignty and dominion that he hath over us We are not free as to obedience before the Oath but are bound by Creation for God hath created us not only as he created other things ultimately and terminatively but immediately for his service All things were created for his glory so that ultimately they are for his use but the proper end and use wherefore man was created was for the immediate service of God He that planteth a Vine expecteth fruit from it By continual preservation he giveth us maintenance and therefore justly expecteth service By Redemption as having bought
us with a dear price 1 Cor. 6. 20. From all which there resulteth a natural duty which we owe to him as our Sovereign and he may command us what he will 2dly There 's the Bond of voluntary consent that our duty may be more active and urging upon our hearts God doth not only interpose his own Authority and command us to keep his Laws diligently Psal. 119. 4. but requires a consent on the creatures part all the treaties and tenders of grace are made to draw us to this consent that we may voluntarily and by the inclination of our own hearts present our selves before the Lord and yield up our selves to his service Rom. 6. 13. 3dly Besides this there 's the bond of an Oath which is the strictest way of voluntary resolution and highest engagement that a man can make therefore when the heart is so backward and hangs off from God and duties we owe to him it is good to declare our assent in the most solemn way That the Saints have made use of purposes thus solemnly declar'd in case of backwardness appears in Scripture David when his heart was shy of God's presence and had sinned a way his liberty and peace and so could not endure to come to God what course doth he take he issues forth a practical decree in his soul and bound his heart by a fixed purpose that he would come to God Psal. 32. 5. so Acts 11. 23. he exhorteth them with full purpose of heart to draw nigh to God it should be the fixed resolution of the Soul And Ier. 30. 21. Who is this that engaged his heart to approach unto me saith the Lord We should lay the strongest Bonds and Engagements we possibly can whereby God's Authority may be backed and his Right confirmed by the most solemn assent that we can make 2. In regard of our fickleness and unconstancy we are slippery off and on with God A double-minded man is unstable in all his ways Jam. 1. 8. We have unsetled hearts and when we meet with temptations from without we shall soon give up at the first assault and so be now for God anon for Satan therefore this is a lawful and sanctified means to help us to constancy Indeed before we come to this fixed setled purpose we lie open to temptation and when our first heats are spent we tire and wax weary in the Lord's service therefore we had need make the most sacred Engagements to God that we may keep to God and persist in our duty Now a solemn Oath seems to be most serviceable for this use why for it implies a severe and dreadful imprecation In an Oath God is not only invoked as a Witness but as a Judge We appeal to his Omnisciency for the sincerity of our hearts in making promise and to his vindictive power as a Judge if we shall act contrary to what we have sworn Saith Plutarch Every Oath implies a Curse or a desire of vengeance in case of the breach of that Oath therefore it is said Nehem. 10. 29. They entred into a curse to walk in God's law that is a curse in case of disobedience And this was supposed to be the meaning of that Rite by which they were wont to confirm their Covenants Ier. 34. 18. When the Calf was cut in twain they did as it were devote themselves thus to be cut in twain and torn in pieces and to be destroyed as that creature was if they violated the Covenant thus solemnly sworn and though this Imprecation or Execration should not be exprest yet every promissory Oath necessarily implies a Curse in case of unfaithfulness Well now this is a good means to keep us constant when we have bound our selves to God upon such strict terms therefore some derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hedge because it is as a hedge to keep us within the compass of our duty and confirm our hearts in that which is good Well then because of our fickleness it is not enough to leave the soul to the meer bonds of duty but confirm our resolution by an Oath I may illustrate this by that passage when Hooper the blessed Martyr was at the Stake and the Officers came to fasten him to it saith he Let me alone God that hath called me bither he will keep me from stirring and yet because I am but flesh and blood I am willing tie me fast lest I stir So we may say in this Case though the Authority of God commanding his right in us and sovereignty over us is reason enough to enforce the duty we owe to him and bind the heart and sway the conscience yet because of the weakness of our hearts we should make this bond the more urging upon us by a solemn consent thus ratified and confirmed by the solemnity of an Oath Vow or Promise made to God 3. It will be very profitable because of our laziness by resolution we are quickned to more seriousness and diligence When a man hath the bond of an Oath upon him then he will make a business of Religion whereas otherwise he will make but a sport and a thing he only regards by the by O but when his heart is fixt this is the thing he will look after Psal. 27. 4. When our heart is set upon a thing we follow it close and when it is so set upon a thing as that we have bound our selves by the strictest bonds we can lay upon our heart it will engage us more seriously Doct. 2. That this help of an Oath or holy Vow should be used in a matter lawful weighty necessary 1. In a matter lawful There is a Vow and Covenanting in that which is evil as those that bound themselves with a curse that they would not eat nor drink until they had killed Paul Acts 23. 12. And many will make a Vow and Promise with themselves that they will never forgive their Neighbor such an offence And we read of a Covenant made with Death and Hell whether it be meant of the King of Babylon or no as he is called Death and Hell by the Prophet some evil Covenant is intended thereby and thus a Vow is made the bond of iniquity and must be broken rather than kept or indeed it must not be made To vow that which is sinful this is like the hire of a Whore or the price of a Dog offered to the Lord for a Vow Deut. 23. 18. 2 It must be in a matter weighty necessary and acceptable unto God There are two things come under our Vow and Oath 1. That which is our necessary work Religious Obedience to God in the way of his Commandment For this is not a rash and unnecessary Vow but that we were sworn to in Baptism this is that which David promiseth here I have sworn and I will perform it to keep thy righteous judgments And this is the Vow which Iacob made though there was something of a particularity
to the Creature Christians if we meet with any change in our outward condition any new impediments oppositions and discouragements that we were not aware of when we first entred into our Oath it was our rashness for we should sit down and count the charges we should allow for it The first Article of the New Covenant was that we should deny our selves Mat. 16. 24. and after Vows we should not make enquiry but before Prov. 20. 25. When we are bound we must take our lot and hazard and whatever comes we must perform them to God 2. Because our Oath is a further aggravation of our sin therefore better never swear than not to keep it Eccles. 5. 5. Better it is that thou should'st not vow than vow and not pay God is mocked by an Oath and a Covenant when it is not observed A man that refuseth to be listed doth not meet with the like punishment as he that runs from his Colours so he that never came under the Oath of God doth not sin so much as he that hath sworn to his Covenant that which is but simple Fornication in the Gentiles in Christians it is Adultery breach of Vow Indeed in things that are absolutely and indispensibly necessary to salvation we are bound to consent ay but when a consent thus solemnly made is broken it aggravates the sin but when we shall be like the man in the Gospel that was possest with the Devil whom no chains could hold fast when neither the bond of duty nor the bonds of our own Oaths and Engagements will hold us but we break all Cords the greater is our rebellion and disobedience to God 3. Therefore must we perform the Obedience that we have sworn to God because God hath been ever a severe and just avenger of breach of Covenants by way of argument à minori ad majus those made with man and therefore certainly he will avenge his Covenant so solemnly made with himself and everywhere in Scripture you will find it is propounded as a sure mark of vengeance When one man hath sworn to another and hath called upon the Most High God to confirm that Covenant that he makes with him if there be a failure a trespass though it be in point of Omission God hath avenged that Covenant An instance for this you have Amos 1. 9. For three transgressions of Tyrus and for four I will not turn away the punishment thereof because they delivered up the whole captivity to Edom and remembred not the brotherly Covenant Tyrus and Iudah they were in Covenant one with another a mutual League offensive and defensive that were solemnly sworn now though God had many causes of his vengeance and many quarrels with Tyrus because of their Idolatries but chiefly because of breach of Covenant they forgat the friendship that was between the children of Israel and Iudah and did not assist the people of Iudah as they should and were bound to do but suffer'd them to be led into captivity and spoil'd by the Edomites and other Nations So for a sin of Commission it is spoken of as a mark of sore vengeance Psal. 55. 20. He hath put forth his hand against such as be at peace with him he hath broken his covenant In those faederal Transactions and Oaths that pass between Man and Man God takes himself to be specially interessed and will see that the breach of them be severely punish'd The next step is not only between Equals but when a Covenant hath been made with Servants and poor Underlings and would not set them free at the year of Jubilee see how severely God threatens them Ier. 34. 16 17 18. for the breach of it nay a Covenant made with Enemies Ezek. 17. 18 19. Nay carry it one gradation higher though the Covenant were extorted by fraud as the Covenant made vvith the Gibeonites Josh. 9. 19 20. They vvere part of the Canaanites and God severely enjoin'd the Israelites that they should cut off all those Nations yet vvhen they craftily got them into Covenant vvhen this people vvere vvronged by Saul the Lord takes notice of it 2 Sam. 21. 1 2 3. see hovv God judgeth for them there vvere three years Famine and Pestilence vvhich vvas not appeased until Saul's Sons vvere hang'd before the Sun Novv the Lord hath ever been such a severe avenger of an Oath betvveen Man and Man betvveen his People and their Servants betvveen his People and their Enemies and vvhen extorted from them certainly in such a solemn Covenant as he hath made betvveen us and himself and that in things absolutely necessary in things enjoin'd before the Covenant vvas made it is not safe to break vvith God Ananias vvhen he vovv'd a thing to the Lord though he vvas free before God strikes him dead It is not free vvith us vvhether vve vvill obey yea or no vvhat is enjoin'd upon upon us therefore vvhen vve vvill break vvith God vvhat shall vve expect but that he should avenge the quarrel of his Covenant SERMON CXV PSAL. CXIX VER 106. I have sworn and I will perform it that I will keep thy righteous judgments Doctr. 4. I Now come to the fourth Point That our Oath of Obedience to God should be often revived and renewed upon us David recognizes and takes notice of the Oath wherein he was bound to God and here he renews it again I will perform it It should be so 1. Because we are apt to forget and not have such a lively sense of a thing long since done so that we either break the Oath or perform our duty very negligently our old Baptismal Covenant we are apt to forget it especially by being under the Bond of it in Innocency and dedicated to God by the act of another viz. our Parents The Apostle instanceth in those that were baptized in grown years 2 Pet. 1. 9. he intimates they were apt to forget they were purged from their old sins I suppose it relates to Baptism in that Clause forgotten his Baptismal Vow and obligation of renouncing his sin and giving himself to the service of the Lord and therefore there should be a purpose to revive it upon our heart and the obligation should ever and anon be made new and fresh to quicken us to our duty 2. This forgetfulness it will cost us dear it will be an occasion of many and great troubles Iacob had forgotten his Vows of building an Altar at Bethel God quickens him to his duty by sharp affliction Gen. 35. 1. Arise go up to Bethel c. God was fain to quicken him with a scourge Sampson when his Vow was broken into how many dangers is he thrown into taken and bound and made a sport of by the Philistines God will rub up the memories of his servants by some sharp and severe dispensations of his Providence when they are not sensible of their Vow and Faith plighted to God Never forget your obligation to God Deut. 4. 23. Take heed to your selves
lest ye forget the Covenant of the Lord your God Quest. But when should we renew our Covenant or our Oath of Allegiance to God 1. Partly when we stand in need of some special favor from God or when we draw nigh to him in some special duty As Iacob when God manifested himself to him and he had communion with him at Bethel then he vowed a Vow Gen. 28. 21. So Num. 21. 2. Israel vowed a Vow to the Lord when they were in some distress And Psal. 65. 14. I will pay the vows of my distress which I made when I was in trouble 2. Again after some special mercy when under some love pang of spiritual rejoycing and we have a deep sense of God's love to us or a new pledge of his love to us either in spiritual or temporal benefits and our soul melted out towards God in acts of spiritual rejoycing Psal 116. 8 9. For thou hast delivered my soul from death mine eyes from tears and my feet from falling I will walk before the Lord in the land of the living And when God breaks the force and power of Enemies when he makes the wrath of man turn to his praise then Psal. 76. 11. Vow and pay unto the Lord your God Those Pagan Mariners they made their Vows to God when the Lord deliver'd them from the storm Ionah 1. 16. 3. When all things go to ruine when the state of Religion is collapsed either in a Nation or in our hearts after some notable breaches of Covenant by a people or by a person and we have warped from God seem to have wrested our selves out of his arms then to bind our selves to him again and to renew our Vows for upon this occasion doth Iosiah enter into Covenant with God and cause the people to stand to the oath 2 Chron 34. 4 When we are to draw nigh to God in the use of the Seals of the New Covenant when a Man is to revive his own right in the Covenant of Grace so when we are to draw nigh to God in the Lord's Supper which is the New Testament in Christ's blood which is the Seal of the Covenant then we should solemnly bind our selves to the duty of it and swear to the Lord anew Use. To press you with all earnestness to enter into Covenant with God and then to keep it and make it good to be sensible of the Vow of God upon you and to keep firm in the bond of the holy Oath 1 First To enter into solemn Obligation to God a purpose of holy and close walking with God I shall press you hereunto 1. God's Laws are holy just and good therefore certainly we should not be backward to swear to him because we cannot bring our selves seriously to give up our selves to the Lord they are righteous Judgments Suppose you could be free yet subjection to God were to be chosen before liberty therefore when Christ invites us to take his yoke upon our selves he doth not so much urge his authority All things are given to me of my Father therefore come to me but he urgeth the sweetness of Obedience and the pleasure we may find in coming to him Mat. 11. 29. My yoke is easie and my burden is light If a Man were free to chuse whether he would be for God or no yet the perfection or well-being of the reasonable nature being so much concerned in obedience to God you should chuse those Laws before liberty What doth the Lord require of you to be holy just temperate often praying and praising his Name and are these things hard a Man is not a Man if he do not yield to these things Tit. 2. 12. All our duties are comprised in those three Adverbs soberly righteously godly by being sober a Man delights himself and by being just and righteous a Man delights others without this the World would be but like a Den of Thieves and by being godly he doth delight God If we had only leave to love God and serve him much more when we have a command to serve him to be often in communion with him it is the happiest life in the World There 's a great deal of pleasure sweetness and rational contentment doth accompany the exercise of these three graces Sobriety Righteousness Godliness 2. We are already obliged by God's command so that whether you resolve or no you are bound There are some things that are left free in our own power before the Vow passeth upon us as Acts 5. 4. Was it not in thy power Ay but there are other things that are not in our power God's right over the creature is valid whether he consent to it or no as the natural relation doth infer and enforce duty without consent This is the difference between voluntary and natural relations look as a Father is a Father whether the child own him or no in that quality and relation and without his consent a Father as a Father hath a right to command the child But there are duties that depend upon our consent as in the choice of an Husband or Master So here 's a natural relation between God and us he our Creator we his Creatures he our Superior and we his Inferior by reason of his authority and eternal right and God may urge this I am the Lord though he do not urge that I am the Lord thy God Sometimes I am the Lord Lev. 18. 5. his own Sovereignty Sometimes The Lord thy God ver 2. which argues our choice and consent to chuse him for our God therefore thou art not free 3. Actual consent and resolution on our part is required that the sense of our duty may be more explicite upon our heart 2 Chron. 30. 8. Yield your selves to the Lord. In the Original Give the Lord the hand that is strike hands with him enter into Covenant with him say Lord I will be for thee and thou for me chuse him for your portion and give up your selves to be the Lord's people Rom. 12. 1. Present your bodies a living sacrifice holy acceptable unto God which is your reasonable service He alludes to the Eucharistical Sacrifices All our offerings must not be sin-offerings but thank-offerings so present your selves Under the Law a Man he brought his thank-offering and laid his hand upon it Lord I am thine It was implied in your Baptism and it is but reason that you should own your Baptismal Vow when you come to years of discretion A bargain that is made for an Heir during his Non-age it is confirmed by him when he comes to age You were dedicated to God's service when you were young and knew not what you did now when you come to chuse your own way and at years of discretion you should stand to what was done in your Name to God therefore there must be a serious and solemn consent of your heart 4. It is for your profit to chuse the strictest Engagements Not only to approve the ways of God
want of those good things for which he comes and his unability to supply himself with any thing without God nay his ill deservings how just he might be denied of God and cursed by all manner of plagues how he hath forfeited all manner of blessings this must be at the bottom 2. The Sacrifices implied an eying of the Redeemer by vertue of whose oblation and intercession we are accepted with God for every one that came with his Sacrifice was to lay his hand upon the head of the Beast to put his sins there to shew Christ bore the iniquity of us all and in every Prayer we make there is this Evangelical Equity by vertue of the old Sacrifice remaining upon us that we should eye the Redeemer even Christ Jesus our Lord Who hath given himself for us an offering and a sacrifice to God for a sweet smelling savor Eph. 5. 2. He is the Expiatory Sacrifice and therefore in all our supplicatory or gratulatory offerings to God we must still look to him The word an offering relates to things destitute of life that were dedicated to God as Flour Oil Frankincense that which was signified thereby was accomplish'd in Christ And for the other word Sacrifice gave himself as an offering and sacrifice The Beasts whose blood was shed those things which had life in them were call'd a real Sacrifice offer'd to God to appease his justice Thus Christ Jesus was given as a Sacrifice to obtain all manner of blessings for us We should look upon God as an Allsufficient Fountain of grace and the Author of every good gift depending upon him for his goodness and bounty for Christ's sake 3. In Sacrifices there was implied a renewing of Covenant so the Lord saith Psal. 50. 5. Gather my Saints together that have made a covenant with me by sacrifice As they did dedicate the Beast offer'd to God so was the Worshipper to dedicate himself to God Now we must renew this dedication of our selves to the Lord's service all this was morally in the Sacrifices and is to be done every day in our future prayers with brokenness of heart eying our Redeemer casting our whole dependance upon him and in a sense of his love dedicating and devoting our selves to God Secondly For the other duty of Thanksgiving and Praise for mercies receiv'd Every point and passage of his undeserv'd favor to be own'd and praise thereof to be given to God and still to look on all done not for our sakes but for the sake of Christ Jesus You read under the Law Lev. 3. 3. when the thank-offering was brought to God it was to be laid upon the top of the burnt-offering First they were to bring the burnt-offering and offer that to God then to lay upon it the peace or thank-offering to shew that first we must be reconcil'd to God and by vertue of that all mercies descend and come down upon us and then upon this solemn occasion they were to give up themselves anew to the Lord. So the Apostle presseth this Rom. 12. 1. I beseech you Brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service And this is one part of the offering of our lips namely when we come solemnly by vertue of every mercy receiv'd and promise obedience anew and afresh to God To apply this 1 Are you Priests 2 Do you offer Sacrifices of prayer and praise to God continually First Are you Priests unto God Are you Priests by separation Hath God call'd you out from amongst men Psal. 4. 3. The Lord hath set apart the man that is godly for himself Hath God call'd you off from sin to holiness from Self to Christ from the Creature to God For these are the three things wherein Conversion consists From the Creature to God as our last end from Self to Christ as the onely means to come to God and from sin to holiness as the onely way to get an interest in Christ. Are you call'd off from the common course of living wherein most men are involv'd that you may live and act for God Are you Priests by Unction Are you anointed by the Spirit as to gifts and graces and qualifi'd and made meet for this holy ministration unto God Christ hath purchas'd gifts in some measure for his people For as we were maim'd in Adam not only as to graces but also as to gifts so is our restitution by Christ that the plaister may be as broad as the sore We have necessary gifts given us by vertue of his Ascension whereby we may lay open our state and case to God Indeed all God's people have not a like measure of gifts and carnal men may come behind in no gift therefore have you the grace of prayer Zech. 12. 10. I will pour upon them the spirit of grace and supplication Have you a heart qualifi'd by grace made meet to converse with God The tendency and disposition of your souls that carrieth you to God Grace that seeks a vent and utterance in prayer and holy converses with God And are you Priests by Purgation Every Priest was to be washt in the great Laver Are you washt and purg'd from sin that you may serve God acceptably Mal. 3. 3. first they must be purifi'd then offer unto the Lord an offering in righteousness God will not take a gift out of a carnal man's hand and therefore you should look to this that you be purifi'd and purg'd Secondly Do you offer spiritual Sacrifices to God of Prayer and Praise 1. Prayer a duty very kindly to the Saints It is natural to them it is as it were the sphere of their activity the Spirit discovers himself to men in Prayer as soon as they are converted to God they will fall a praying and be dealing with God often in this kind therefore the children of God are described by this as a duty wherein they are most exercis'd Zeph. 3. 10. My Suppliants And Psal. 24. 6. This is a generation of them that seek thee To shew this is a vital act a usual and constant expressing of the new nature that is put into them surely they that love God will be always seeking him and a broken heart sensible of its condition can never want an Errand to the Throne of Grace You are to offer Sacrifices as they did under the Law now under the Law there was a daily Sacrifice every morning they were to offer a Lamb without spot Num. 28. 3. to shew that every morning they should come and sue out their pardon by Christ and every evening to look to the Messiah the Lamb of God that takes away the sins of the World that was the intent of the Type Now I reason thus certainly we have as much need as they we are sinners as well as that people which liv'd under that dispensation therefore every morning we must look to the Lamb of God Nay we have more reason for
before them all saying I know not the man Or when we take any sinful course for temporal safety as when David seigned himself mad before Achish 1 Sam. 21. 13. Or when our spirits are fill'd with passion against the instruments of our trouble and with uncomely heats as Peter drew a Sword in a rash zeal and had no thanks for it but a Rebuke from Christ. Or when we suffer in a heartless and uncomfortless manner as God's children sometimes are in dejections of spirit David took notice of his drooping and disconsolateness Psal. 42. 5. when he flitted up and down in the Wilderness and pursu'd with Saul's Army he had his droopings and discomforts in these Cases we forget the Word of God 2dly To press you to courage and constancy in a time of danger to endure all Extremities rather than do any thing against the Word of God Here I shall inquire 1. What is this Christian Courage There is Military Valor and Christian Valor The one consists in doing the other in suffering great things Peter at Christ's death had more of the Military Valor and Fierceness than of the Passive Valor for he that could venture on a Band of Men was foiled by a Damsels question The one dependeth on hastiness of temper greatness of blood and spirits the other upon Faith and submission of God's Will Acts 7. 55. He being full of the Holy Ghost look'd up stedfastly into heaven and saw the glory of God and Iesus standing at the right hand of God It is spoken when the People gnashed on him with their teeth then full of the Holy Ghost There is the Habit of Fortitude and the Act of it when led on There is a great deal of difference between the courage of wicked men and the faith and fortitude of good Christians We see rude men are undaunted in the face of danger but the fortitude of Christians consisteth in lifting up their eyes and hearts to Heaven others not for as soon as they think of God their courage faileth the more brave the more they shut out the thought of divine things all sense of God and immortality 1 Cor. 15. 32. Let us eat and drink for to morrow we shall dye It is a brutish fury inflam'd by Wine stir'd up by Trumpets and Drums not stir'd up by the consolations of God or remembrance of his Covenant then they are dejected Rev. 6. 15 16 17. 2dly To remove such Objections as may hinder your Courage and Constancy 1. It is a sore temptation to keep our service but we must stand to God's Providence to honour him by service or by suffering as he shall think good We are to honour God in his own way we are not to stretch Conscience in the least degree to continue it God hath no need of thy sin when God hath a mind to lay you aside submit 2. The smalness of the difference is another Objection If it were to turn Turk or Heathen or Papist men will say They would not do so and so God standeth upon every peek of his word every dust of truth is precious 3. Another Objection is this We shall be interpreted to hinder the Publick Peace I answer If it be possible as much as lieth in you live peaceably with all men Rom. 12. 18. But be sure not to betray the Cause of God nor lose the Interest of Christ that is not possible which is not lawful in a moral sense 4. Another Objection is That we shall be accounted peevish rash stubborn I answer We must be led to credit There is a difference between men stubborn and obstinate and zealous Many may sacrifice a stout body to a stubborn mind but be couragious and constant in the service of God 3dly What is necessary to this well-temper'd Courage that we may suffer not out of humour but out of conscience towards God not because formerly engag'd by profession or out of a desire of a name and esteem among Religious persons but out of Obedience to God who commandeth us to chuse afflictions rather than sin To this Resolution there is necessary 1. An heart weaned from the World Mat. 6. 24. otherwise a man will act very uncertainly and his zeal for God be very uneven 2. An heart intirely devoted to God Every one that cometh to Christ must be thus resolved Luke 14. 26. 3. An heart purged from sin or else our zeal is not uniform besides that our lusts will weaken our courage A carnal person suffering in a good cause is of no account with God The Priests were to search the Burnt offering if sound or had any defect or blemish upon them He that keepeth the Commandments is best able to suffer for them Mat. 5. 10. Blessed are they that suffer for righteousness sake A Martyr must have all the precedent graces 4. An heart that lieth under a deep sense of Eternity and things to come 1 Ioh. 5. 4. This is the victory we have over the world even our faith Not any looking backward but forward SERMON CXX On the Fifth of NOVEMBER PSAL. CXIX VER 110. The wicked have laid a snare for me yet I erred not from thy precepts HEre is the second Assault made upon David's Integrity the secret snares laid for him The Enemies of God's People do not always go to work in the way of open Persecution and directly for Righteousness sake but then they lay snares what they cannot do by open force they seek to do by fraud Many that have stood out with courage against the shock of violence have been taken in a snare as the Prophet that resisted the King was enticed by the blandishments of the old Prophet 1 Kings 13. Persecution is a more gross way and liable to Exception and therefore they must go secretly to work Sometimes this life is a continued temptation and a Christian that walketh in the world walketh in the midst of snares set for him by his Enemies bodily and spiritual The Devil is the great Snare-layer and wicked men learn it of him The wicked have laid a snare for me c. In the words observe 1. David's Temptation A snare laid for him 2. The Persons who manag'd the Temptation The wicked 3. The Success and Issue Tet I erred not from thy precepts Doct. The Godly have often Snares laid for them not only by Satan but by wicked men Now Snares are to entice or endanger or of a mixt nature 1. Snares to entice them from their Duty Thus the blandishments of the whorish Woman are call'd a snare Prov. 7. 23. As the Bird hasteth unto the snare and knoweth not that 't is for his life Of this nature are crafty Insinuations Baits of Preferment Profit Pleasure or any carnal advantage to pervert our Judgments and draw us off from our Duty 2. Snares to endanger their safety clog'd with some spightful condition to entrap others or when there is a Plot-laid to endanger others as Ieremy complaineth Jer. 18. 22. They have digged
something without to draw you forward Nature thrusteth Occasion inviteth but Grace interposeth and checketh the motion Gal. 5. 17. The spirit lusteth against the flesh 't is against the bent and inclination of the New Nature there is a back Biass Ioseph had a temptation we read of occasion inviting but not of Nature inclining but presently his heart recoiled The heart of man is seldome without these counterbuffs 't is an advantage to have the new Nature as ready to check as the old Nature to urge and solicite 1 Iohn 3. 9. He cannot sin for his seed remaineth in him 2. In putting on the heart upon Duties that are against the hair and bent of corruption Such acts of obedience as are most troublesome and burthensome to the flesh as are laborious costly dangerous Laborious as private Worship wrestling with God in Prayer holding the heart to Meditation and self-Examination sluggish Nature is apt to shrink but love constraineth 2 Cor. 5. 14. Spiritual Worship and such as is altogether without secular encouragement that 's tedious to work truth into the heart to commune with God to ransack Conscience 't is troublesome but thy striving will overcome it So there is costly and chargeable work as Alms Contributions to publick good there must be a striving to bring the heart to it Then for actions dangerous as publick Contests for Gods Glory or keeping a good Conscience though with cost to our selves our great work is to keep the will afoot Nature is slow to what is good a Coachman in his journey is always quickning his Horses and stirring them up so must we quicken a sluggish will do what we can though we cannot do all that we should the will must hold up still A Prisoner escaped would go as far as he can but his Bolts will not suffer to make long Journies but yet he thinketh he can never get far enough so this will is a disposition that puts us upon striving to do our utmost for God 2. The matter resolved on To perform thy Statutes always unto the end Uniform obedience always or all his days As long as life lasteth we must be always ready to observe all Gods Commands which notes the continuity of our obedience sincerity and perpetuity of it We are to engage our hearts by a serious resolution to serve him and that not by fits and starts but always not for a time but to the end Resolve to cleave to him to hold him fast that he may not go to keep our hold fast that we may not go Take notice of the first decays and let us keep our hold fast and bewail often the inconstancy of our hearts that we are so unconstant in that which is good Every hour our hearts are changed in a duty What a Proteus would man be if his thoughts were visible in the best duty that ever he performed Rom. 7. 18. Evil is present with me but how to perform that which is good I find not our Devotion comes by pangs and fits now humble anon proud now meek anon passionate not the same men in a duty and act of a duty unstable as water Compare it with Gods constancy his unchangeable nature his love to us that we may be ashamed of our levity from everlasting to everlasting God is where he was the same the same to those that believe in him Secondly This to the end Gods Grace holdeth out to the end so should our obedience He that hath begun a good work will perfect it c. Consider how unreasonable it is to desire God to be ours unto the end if we are not his Psal. 48. 14. He is our God for ever and ever he will be our Guide till death He doth not lay down the conduct of his Providence So Psal. 73. 24. Thou shalt guide me with thy Counsel and afterwards receive me to Glory We can give nothing to God our obedience is but a profession of homage if God be always in our eye we shall be always in his We receive life breath and motion from him every moment he sustaineth us every day and hour yieldeth new mercy God watcheth over us when we are asleep yet how much of our time passeth away when we do not perform one act of love to God! The Devil is awake when we sleep to do us a mischief but the God of Israel never slumbereth nor sleepeth how can we offend him Let us then take up this serious resolution To perform Gods Statutes always to the end SERMON CXXIV PSAL. CXIX VER 113. I hate vain thoughts but thy Law do I love THere are in men two great influencing affections Love and Hatred one serves for choice and pursuit the other for flight and aversation The great work of Grace is to fix these upon their proper objects if we could but set our love and hatred right we should do well enough in the spiritual life Man fallen is but the Anagram of man in innocency we have the same affections but they are misplaced we love where we should hate and hate where we should love our affections are like a member out of joint out of its proper place as if the arms should hang backward If men knew how to bestow their love and hatred they would be other manner of persons than now they are In the Text we are taught what to do in both by Davids example see how he bestowed his love and hatred I hate vain thoughts but thy Law do I love Love was made for God and for all that is of Gods side his Law his Ordinances his Image c. but hatred was made for sin All sin must be hated of what kind and degree soever it be Every drop of water is water and every spark of fire is fire so the least degree of sin is sin Thoughts are but a partial act a tendency towards an action and yet thoughts are sin Of all the operations of the soul the world thinketh a man should be least troubled about his thoughts of all actual breaches of the Law these are most secret therefore we think thoughts are free and subject to no tribunal Most of the Religion that is in the world is but mans observance and therefore we let thoughts go without dislike or remorse because they do not betray us to shame or punishment These are most venial in mans account they are but partial or half acts What! not a thought pass but we must make conscience of it this is intolerable Once more of all thoughts vain thoughts would escape censure A thought that hath apparent wickedness in it a murtherous or an unclean thought a natural Conscience will rise up in armes against it but vain thoughts we think are not to be stood upon Oh but David was sensible that these were contrary to the Law of God transgressions as well as other thoughts and therefore inconsistent with his Love to God I hate vain thoughts Secondly He bestows his love on the Law Naturally
from God that we may stand against his batteries and assaults Thirdly Because of the great impression which our temporal condition makes upon us We are now happy anon afflicted Now as unequal uncertain weather doth afflict the Body so do our various Conditions distemper the Soul To abound and to be abased to be up and to be down to carry an equal hand in unequal conditions is very hard and will call for the supporting strength of Gods spirit So the Apostle Phil. 12. 13. I know how to be abased and how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need I can do all things through Christ which strengtheneth me From that place let me observe something 1. That we are subject to change of Conditions in outward things sometimes in credit sometimes in disgrace sometimes rich sometimes poor cut short by the Providence of God sometimes sick sometimes in health sometimes enjoy all things comfortably at other times reduced to great necessity Now it is very hard to go through all these Conditions not to be dejected on the one side or puffed up on the other 2. Observe again from that place Either of these conditions have their snares so that we need all the Grace that possibly we can get to avoid them Some think that snares and temptations lye but on one side namely they think it is easie to be rich and to maintain hope and comfort in God then but it is hard to be poor and to be destitute of all things when they have nothing to live upon they cannot see how they should live by faith or keep from murmurings repinings or uncomely dejections and sinkings of heart On the other side some think it easie to be poor and religious but how to keep a good Conscience in a full estate where there is so much to draw them from God to keep down pride and security and to live under a lively sense of the Comforts of the other world to do this in the midst of opulency this is hard There are indeed temptations on both hands 3. Observe again some that have held well in one condition have failed in another One sort of temptations have a greater force upon some spirits than others have When God hath kept men low they have been modest and humble but when they have been exalted then they have shewed themselves their pride their disdain their forgetfulness of God their mindlesness of the interest of Christ. On the other hand others have carried it well in prosperity yet when the bleak winds of adversity are let loose upon them they are withered and dryed up Some cannot encounter terrours others blandishments As the Prophet saith of Ephraim He is a Cake not turned that is baked only of the one side very dough on the other so it is with many men on one side of Providence they seem to do well but when God puts them in another condition they have foully miscarried 1 Kings 13. The young Prophet that could thunder out judgment against the King when the old Prophet enticed him he is gone 4. Nay and which is more to have these conditions to succeed one another makes the temptation the greater To be cast down after that we have got on the top of the wheel and have tasted of the worlds happiness is the greater tryal And so on the other side to be lifted up after extreme misery sudden changes affect us more Now to possess things without love or lose them without grief to be temperate and sober in the enjoyment of worldly happiness or to be meek and patient in the loss of it or to exercise a Christian moderation as to all these dispensations it 's a very hard thing to keep the heart steady and right with God and therefore we need the influence of Gods special Grace as the Apostle presently addes I can do all things through Christ that strengthens me Use. To press us to look after this upholding and sustaining Grace that as we come to God so we may keep with God In some Cases perseverance is more difficult than Conversion it is a harder thing to persevere than to be converted at first In the first Conversion we are mainly passive if not altogether but in perseverance active It is God that plants us into Christ but when we are in Christ we ought to walk in him As an Infant in the Mothers Womb before it is born lives by the life of the Mother and is fed and grows by the Mothers feeding without any concurrence of its own but when born indeed it is suckled by the Mother still but the Child sucks it self and applies nourishment to it self and the more it grows the more the care of its life is devolved upon it self So the first Conversion is chiefly Gods work and when converted we cannot persevere without his help but the care of the spiritual life is more devolved upon us than before God doth give perseverance as well as conversion 2 Pet. 1. 5. We are kept by the power of God through faith unto salvation but so that more is required to be done by us when converted than in Conversion it self Ephes. 2. 10. the Apostle tells us that we are his workmanship created in Christ Iesus unto good works there 's an action required of us What is Conversion A consent to the terms of the Gospel-Covenant that 's the great act of Conversion on our part But now perseverance is the fulfilling of the duty of this Covenant now it is more easie to consent to the terms than to make them good As in the matrimonial Contract the promise of the duties proper to that relation is more easie than the performance so the consenting to Gods Covenant all the business is to make it good because of our unstable Nature manifold temptations and great discouragements in the way of holiness Certainly to keep in the life of Grace in the soul is a very hard thing The Israelites after they were brought to consent to receive Moses for their Captain to lead them to Canaan yet when they came out of Egypt and had tryal of the difficulties of the way and were exposed to so many dangers they were ever and anon desiring to return So it is with us it is hard to hold out against all assaults many things will be interposing and breaking your resolutions and taking you off from God The flesh will be interposing so that you must often say as Rom. 5. 12. We are not debtors to the flesh to live after the flesh to fulfil it in the lusts thereof And the world will be threatning and you must say as they Dan. 3. 16. We are not careful to answer thee in this matter Dangers will grow upon us and encrease and then we must say as Esth. 4. 16. If we perish we perish Friends will be solliciting and you must say us Paul Act. 21. 13. What
to us They are purged out as dross that they may not infect us by their example or molest us by their persecutions or oppressions Now the more we are befriended in this kind the more we are bound to serve God cheerfully Luke 1. 74 75. That being delivered from the hands of our enemies we may serve God in righteousness and holiness â—…ll the days of our lives The world is one of those enemies or the wicked of the earth therefore we should serve him faithfully 5. By this means we see the world is governed by God and we may the more safely commit our selves to his protection upon the encouragement of his promises If the affairs of the world were governed by blind Chance and men might do what they listed without check and controul we might think that we had cleansed our hearts in vain and that a man doth make himself a prey by the simplicity of his innocence But when God punisheth the wicked in our sight certainly this should teach us to be more holy in all our ways Psal. 58. 11. A man shall say Verily there is a reward for the righteous verily there is a God that judgeth in the earth They that knew not what to think of Providence shall see there is a God in the Heavens that doth wisely administer all things below and so we are encouraged to love him and serve him more heartily Say as the Psalmist It is good for me to draw nigh to God Psal. 73. 28. Use. Well then let our love to God and liking and approbation of his Law be accompanied with the hatred of sin The more we observe his Judgments in putting away the wicked like dross that we may be more holy and seek after communion with God as our only blessedness to this end 1. Let us bless God for giving a sure Rule to walk by and such promises of protection in the midst of the darkness and uncertainty of the present world When others perish you are safe Isai. 8. 20. To the law and to the testimony c. Thou shalt walk in this way safely and shalt not stumble yea please God and you need not fear 2. Let us walk exactly by this Rule since our temporal and eternal safety and happiness is concerned thereby For the world to come 't is clear as well as in this life Prov. 3. 1 2. My son forget not my Law but let thine heart keep my Commandments for length of days and long life and peace shall they add unto thee And Gal. 6. 16. As many as walk according to this Rule peace and mercy be upon them 3. The more God doth owne his Law by his Judgments the more let our love be encreased This is to wash our feet in the blood of the wicked Psal. 58. 10. The righteous shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked SERMON CXXXI PSAL. CXIX VER 120. My flesh trembleth for fear of thee and I am afraid of thy Iudgments IN this Psalm you find the man of God under divers passions sometimes of joy sometimes of sorrow sometimes of hope and courage and sometimes of fear As there is a time for all things in this world there are several conditions and duties that we run through and we have affections planted in us that suit with every condition Religion doth not nullifie but sanctifie our affections Some have vainly thought affections to be an after-growth of noisome weeds in our Nature corrupted whereas they are wholesome Herbs implanted in us by God at our first Creation of great use to Grace when rightly stirred and ordered Anima nunquam melius agit c. The passion expressed in the Text is fear for two or three Verses his meditations had been taken up in the observation of Gods Judgments upon evil doers ver 118. Thou hast trodden down all them that erre from thy Statutes for their deceit is falshood They were once high but God hath brought them down with ignominy and contempt they had born themselves out in their sinful courses on the account of their prosperity but at length they are utterly ruined and broken And why For their deceit is falshood that is they were unmasked and all their pretences of piety and justice found to be fraud and imposture In Verse 119. he still insisteth upon the same Argument Thou puttest away all the wicked of the earth like dross therefore I love thy testimonies They seemed to cleave to the Church and people of God as dross to gold or silver That God who is the purger and refiner of his Church failed not to put a difference and to consume the dross and refine his silver The use that David made of these Judgments was two-fold First To love Gods ways so much the more and to cleave to them with greater firmness Therefore I love thy testimonies Secondly To fear before the Lord and tremble at the Lords Judgments as in the Text. There are two affections wherein we should always seek to profit the love of God and the fear of God Of this last in the Text My flesh trembleth for fear of thee and I am afraid of thy Iudgments In which words we have I. The degree of his fear My flesh trembleth II. The object of his fear For fear of thee III. The ground and reason of his fear I am afraid of thy Iudgments 1. The degree of his fear My flesh trembleth The word samar Saint Hierome rendereth Horrivilavit caro mea my flesh is in horrour and affrightment Symmachus before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my flesh maketh my hair stand an end as the prickles of a Hedghog which is an emblem of horrour The Poet Persius expresseth such an affrightment thus Excussit membris tremor albus aristas my fear made my hair stand up like a field of Corn from the contraction of the skin So it happeneth in eases of fear You have the like expression Iob 4. 14 15. Fear came upon me and trembling which made all my bones to shake the hair of my flesh stood up And elsewhere the same word is so used the Septuagint read it imperatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pierce through my flesh with fear as with nails surely it noteth some deep sense and high degree of fear as the Prophet Habakkuk expresseth upon like occasion Hab. 3. 15. When I heard this my belly trembled my lips quivered rottenness entred into my bones and I trembled in my flesh his bowels did beat and shake for fear and his lips quivered for fear that he could not speak The Judgments of God ought to beget a deep sense and trembling not a slight affection in us The Prophet saith Amos 3. 8. The Lion roareth who will not fear We have need to stir up our hearts again and again When the Lord roareth and cometh forth to Judgment we have need be ashamed of our stupidity when we are not affected II. The object of his fear For
glorified it and will glorifie it again There was the innocent inclination of his humane Nature Father save me from this hour and the over-ruling sense of his duty or the obligation of his office But for this cause came I to this hour We are often tossed and tumbled between inclinations of Nature and Conscience of Duty but in a gracious heart it prevaileth above the desire of our own comfort and satisfaction the Soul is cast for any course that God shall see fittest for his Glory Nature would be rid of trouble but Grace submitteth all interests to Gods Honour that should be dearer to us than any thing else were it not selfishness and want of zeal that would be our greatest interest SERMON CXXXIV PSAL. CXIX VER 122. Be Surety for thy Servant for good let not the proud oppress me USE It informeth us what reason there is to pray and wait with submission to the will of God God will answer us according to our trouble not always according to our will He is wiser than we for he knoweth that our own will would undo us If things were in our own hands we would never see an ill day and in this mixt estate that would not be good for us But all Weathers are necessary to make the Earth fruitful Rain as well as Sun-shine We must not mistake the use and efficacy of prayer We are not as Sovereigns to govern the World at our pleasure but as Supplicants humbly to submit our desires to the supream Being Not to command as Dictators and obtrude any module upon God but to sollicite as servants Do good in thy good pleasure to Zion Psal. 51. 18. If we would have things done at our pleasure we should be the Judges and God only would have the place of the Executioner Our wills would be the supream and chief reason of all things But this God cannot endure therefore beg him to do good but according to his own good pleasure 1. Let us submit to God for the mercy it self in what kind we shall have it whether temporal spiritual or eternal If God see ease good for us we shall have it if deliverance good for us we shall have it Psal. 128. 2. or give us strength in our souls or hasten our Glory We should be as a Die in the hand of Providence to be cast high or low as God pleaseth 1 Sam. 3. 18. It is the Lord let him do what seemeth him good 2. Let us submit for the time Though Jesus loved Lazarus yet he abode still two days in the same place when he heard he was sick Iohn 11. 6. It is not for want of love if he doth not help us presently nor want of power Christ may dearly love us yet delay to help us even in extremity till a fit time come wherein his Glory may shine forth and the mercy be more conspicuous He doth not sleight us though he doth delay us he will chuse that time which maketh most for his own Glory Submit to Gods dispensations and in due time you shall see a reason of them 3. Let us submit for the way and means We know not what God is a doing Iohn 13. 6 7. Then cometh he to Simon Peter and Peter saith unto him Lord dost thou wash my feet Iesus answered and said unto him What I do thou knowest not but thou shalt know hereafter No wonder we are much in the dark if we consider first that the Worker of these works is Wonderful in counsel and excellent in working Isai. 28. 29. infinitely beyond Politicians whose projects and purposes are often hidden from us therefore much more his Secondly That the ways of his working are very strange and imperceptible for he maketh things out of nothing Rom. 4. 17. And calleth those things that be not as though they were one contrary out of another as light out of darkness 2 Cor. 4. 6. meat out of the Eater Enemies catched in their own Snare Thirdly That his end in working is not to satisfie our sense and curiosity Isai. 48. 7. They are created now and not from the beginning even before the day when thou heardest them not lest thou shouldest say Behold I knew them Isai. 42. 16. I will bring the blind by a way they know not I will lead them in paths that they have not known He chuseth such a way as may leave enemies to harden their hearts Mic. 4. 12. But they know not the houghts of the Lord neither understand they his counsel for he shall gather them as the Sheaves into the Floor Secondly I now come to the literal explanation and there we have I. The evil deprecated Oppress me II. The persons likely to inflict it The proud I. The evil deprecated Let not the proud oppress me The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them not calumniate me The Septuagint take this word for oppression or violent injustice and therein are followed by St. Luke Chap. 3. 14. Chap. 19. 8. Doctr. Oppression is a very grievous evil and often deprecated by the people of God 1. I shall shew you what oppression is It is an abuse of power to unjust and uncharitable actions That it is an abuse of power appeareth by the object of it who are those that are usually oppressed that is either the poor and needy Deut. 24. 14. Thou shalt not oppress an hired servant that is poor and needy whether he be of thy brethren or of thy strangers within thy Gates the fatherless and the widow are mentioned Ier. 7. 6. Ye shall not oppress the stranger the fatherless and the widow the stranger Zach. 7. 10. And oppress not the widow nor the fatherless the stranger nor the poor and Exod. 22. 21 22 23. Thou shalt neither vex a stranger nor oppress him for ye were strangers in the land of Egypt Ye shall not afflict any widow or fatherless Child if thou afflict them in any wise and they cry at all to me I will surely hear their cry 2. The Subject or Agent by whom 't is practised The proud the mighty rich great man at least comparatively in regard of the wronged party Eccl. 4. 1. And on the side of their oppressours there was power but the oppressed had no comforter Job 35. 9. By reason of the multitude of oppressours they make the oppressed cry and by reason of the arm of the mighty Secondly The base and mean when they get power into their hands to oppress the rich noble and honourable Isai. 3. 5. And the people shall be oppressed every one by another and every one by his neighbour the child shall behave himself proudly against the ancient and the base against the honourable It is commonly more insolent and cruel and contemptuous and despightful Prov. 28. 3. A poor man that oppresseth the poor is like a sweeping rain that leaveth no food When men do unjust and uncharitable actions as when men bear it proudly or insolently towards them throwing them out of
not the device of mans brain So none understand by their proper skill and invention There are such knots as cannot be untyed and loosed but by imploring the help of the Spirit Use 1. To press us to be often with God for this teaching and make it our great request to him A gracious heart would fain learn the right way to Heaven Psal. 43. 3. O send out thy light and thy truth Directionâ—… how to carry our selves is a great Blessing 2. The blindness of our understandings should make us more earnest with God We are apt to mistake our way through the natural weakness of our understandings especially when lusts and interests interpose Ier. 10. 23. Lord the way of man is not in himself it is not in man that walketh to direct his steps As Man understandeth not events so easily mistaketh present Duties 3. Our present estate The world is a dark place 2 Pet. 1. 19. compared with the light of Glory 't is but like a light that shineth out of a Room where a Candle is and a Room where a Candle is not seen the glimmerings of the Anti-Chamber of eternity Our own reason the counsel and example of others will easily misguide us So the more we depend upon God the more he will undertake to teach us Prov. 5. 6. Those that make their own bosomes their Oracle God is disengaged from being their Guide they need him not but the snares they run into will soon shew them how much they need him 4. How unapt we are to see Conclusions in the promises and to apply general Rules to particular Cases and times which most Christians cannot do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their inferences Rom. 1. 21. Are vain in their imaginations have their foolish hearts darkened 5. To bind all upon the heart and to lye under the Conscience of our Duty maketh the difficulty the greater many imprison the truth in unrighteousness Well then beg the constant direction and illumination of Gods holy Spirit cast your selves upon him in the sense of your weakness and see if he will refuse you say I am blind and ignorant Lord guide me 'T is dangerous to be left in any part of our Duty to our selves II. If we consider the words with respect to the Context And first the remoter Context where David speaketh like a man under trouble and oppression verses 121 122. Let not the proud oppress me c. Lord shew me what to do in this time of my oppression Doctr. Direction how to carry our selves in trouble till the deliverance cometh is a great mercy and should be earnestly sought of God Reasons 1. From the parties oppressing They that oppress watch for our halting as Ieremiah complained Ier. 20. 10. They accused the Prophet unto the Ruler and so to work his ruine if they could find him tripping in any thing Now when we are watched we need special direction that God would teach us to walk warily and safely Psal. 27. 11. Teach me thy way O Lord and lead me in a plain path because of mine enemies Or those which observe me they watch to get some advantage therefore that they may have no advantage against us we should not trust to our own single wisdom 2. Because the danger of sin is a greater inconvenience than the danger of trouble In times of tryals and troubles we are in danger of soul-losing and sinning as well as bodily danger therefore we have need to beg wisdom of God to carry it well under trouble because we are so apt to miscarry unless God guide us continually in our dark condition and take us by the hand and help us over our stumbling Blocks There are many sins incident to our condition First Uncomely passion and unadvised speeches therefore David prayeth in his trouble Psal. 141. 3. Set a watch before my mouth keep the door of my lips In our oppression we are under a temptation to hurt our own Cause by unadvised and passionate speeches when we have too great a sense of the temptation something or other breaketh out to Gods dishonour Secondly Some indirect course to come out of trouble Psal. 125. 3. Men that make haste out of trouble carve for themselves break prison before they are brought out Necessity is an ill Counseller and will soon tempt us to some evil way for our own ease some sinful compliance or confederacy The Devil tempted Christ when he was an hungry Matth. 4. 3. hoping to work upon his necessity Thirdly Private revenge or meeting injury with injuries We are apt to retaliate 2 Sam. 16. 9. Why should this dead Dog curse my Lord the King let me go over I pray thee and take off his head Revenge is soon up No man is troubled if a shower of Rain falleth upon us but if any cast a Bucket or Bason of Water upon us we are in a rage presently We can better bear any trouble from God than injuries from men Oppression maketh a wise man mad A revengeful spirit is contrary to our heavenly Calling Fourthly Waxing weary of our Duty and quite tired and discouraged in Gods service Heb. 12. 3. Consider him that endured such contradiction of sinners lest you be weary and faint in your minds Weariness and fainting belong properly to the Body and they differ gradually weariness is a lesser and fainting a higher degree of deficiency as when a man laboureth hungers or travelleth it abateth his strength and abateth the active powers or toileth the Spirits the principle of motion And from the Body 't is translated to the Mind to a less or higher degree of defection and is thus When troubles are many and long continued then we begin to grow faint and wax weary of the faith and service of Christ and sink under the burthen 'T is the Devils design to make us weary and tire us out in the service of God Fifthly Another evil is despairing and distrustful thoughts of God David after all his experiences of God though he had conducted him up and down 1 Sam. 27. 1. I shall one day perish by the hand of Saul He had a particular promise and assurance of the Kingdom and had seen much of Gods care over him yet after all this David doubteth of the Word of God Psal. 31. 22. I said in my hast I am cut off from before thine eyes nevertheless thou heardest me As if he should say God hath no care of me nor thoughts of me and at that instant deliverance was coming Sixthly Questioning our interest in God by reason of the Cross. Our Lord hath taught us to say My God my God in the bitterest agonies when he was upon the Cross but few learn this Lesson Iudg. 6. 23. If God be with us why hath all this evil befallen us Sometimes we question the love of God because we have no affliction and anon because we have nothing but affliction as if God were not the God of the Valleys as well as of the Mountains
Duty and choice so do only Men and Angels who were made immediately for his service the bruit and inanimate Creatures only ultimately and terminatively They have a principle in their Nature to encline them to it are not only over-ruled so to do by the conduct of general Providence The water that driveth a Mill serveth my purpose but otherwise than the Miller or Overseer of the work Fire and water is my servant much more he 2. We must distinguish between those who are Gods servants de jure of right and those who are so de facto indeed servants of right and actually his servants De jure all men are Gods servants God made them for himself Prov. 16. 4. and Christ bought them for himself Rom. 14. 9. For to this end Christ both died and rose again and revived that he might be Lord both of the dead and living He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lord and Master where he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant-Redeemer and Saviour 2 Pet. 2. 1. They deny the Lord that bought them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a master that bought them for service and may challenge a right and interest in them having shed his blood for Mankind But de facto those are Gods servants who yield themselves up to Gods dominion to serve and please him in all things with cheerfulness and consent The Covenant is represented under divers Notions as a Covenant of friendship Iam. 2. 23. Abraham was called the friend of God as a Conjugal Covenant Hos. 2. 19 20. I will betroth thee to me as a Covenant between King and Subjects Isai. 33. 22. as a Covenant between Master and Servants Isai. 56. 6. that take hold of his Covenant and join themselves to the Lord to be his Servants The two former Notions imply the sociableness and intimacy we have with God in the Covenant the two latter our inferiority and subjection Both must be minded that as on the one side we be not slavish and under bondage so on the other we may not behave our selves too fellow-like with God We are such servants as are also friends yea as sons yea his spouse The end of joining our selves to the Lord is not to be partners with him but servants to him 3. Some are servants by visible profession and Baptismal engagement others really and indeed by conversion to God or an actual giving up of themselves to his use and service By Baptism we are professed servants and subjects to the God of Heaven bound to be so for it is the Seal of that Covenant of Service I spake of before and so bindeth our service in it We renounce the Devil the World and the Flesh and dedicate our selves to the Lord. Iustin Martyr saith They did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Ezek. 16. 8. And entred into a Covenant with thee saith the Lord God and thou becamest mine 1 Pet. 3. 21. The like Figure whereunto even Baptism doth now save us not the putting away the filth of the flesh but the answer of a good conscience towards God By profession all Baptized Persons are Gods Servants but in reality all converted persons are so that are turned from Idols to serve the living God 1 Thess. 1. 9. Without this Christ will not be contented with an outside acquaintance and the flattery of empty titles but will the more challenge us by virtue of our profession Mal. 1. 6. If I be a Father where is mine honour if I be a Master where is my fear Cui res subjecta nomini negatur is nomine illuditur It was no honour to Christ but a mere mockery to be called King of the Iews whilst they buffetted Christ and spat upon him If God be a Master he will have the honour fear and obedience that belongeth to a Master that we should be afraid to offend him 4. There are some that are servants by general relation to distinguish persons and some by way of special attendance A servant in general relation is every Christian Servant by special attendance are either Angels and they are called his Ministers Psal. 123. 21. as being in near and special attendance about their Masters person Courtiers of Heaven most in Grace and favour with God A man may have one to do his business that yet hath not one to attend his person Among men the Magistrate is the Minister of God for good Rom. 13. 4. Ministers are Servants in special attendance therefore Paul so often calleth himself the servant of Jesus Christ Rom. 1. 9. Whom I serve with my spirit in the Gospel of his Son Ministers of God not of the people but for the people because of their near service about and under God David was both an holy Man and a King and a Prophet David as a King might use this petition it highly concerneth one in publick rank and office to say to God I am thy servant Yea as private believers I observe it not only to distinguish persons but to distinguish the work of the same person Christians have besides their general Calling a particular Calling wherein to serve God God hath given us all Talents to trade withal Matth. 25. 14. Who called his servants and delivered unto them his goods Luke 13. 13. Occupy till I come Dona Talenta Every one of us as instruments of Providence are to serve God in our Generations Acts 13. 36. and so not only to mind the work of our general Calling but that particular work which he hath given us to do in our way and place The general and particular Calling do not cross but help one another In your particular Calling as instruments of Gods Providence you provide for your support during your service and the relief of others so that as Gods servants you are not to be idle but to have a lawful Employment and Calling that you may not cast your selves upon temptations of using sinful shifts for your support and living 'T is also a remedy against the evils that flow from idleness and too much ease and that he may promote the good of Church Family and Kingdom And then the general Calling helpeth the particular by limiting it and our endeavours therein that so we may have time to save our souls and directing us that we do all things holily and justly as become the Servants of the Lord. II. These may plead it when they want any mercy spiritual or temporal 1. 'T is not a Plea contrary to Grace Indeed no such Plea can be allowed in the New Covenant partly because 't is the mere mercy of God to advance us to this honour to make us his servants and the fruit of his goodness rather than our choice Rom. 9. 16. 'T is not of him that willeth nor of him that runneth but of God that sheweth mercy Willing and running and working and serving are necessary afterwards 1 Cor. 9. 24. as our way and qualification Again our service is mixed with many weaknesses Mercy there needeth to interpret
will serve the Lord whatever others do Iosh. 24. 15. And if it seem evil unto you to serve the Lord chuse you this day whom you will serve whether the gods which your fathers served that were on the other side of the flood or the gods of the Amorites in whose land ye dwell but as for me and my house we will serve the Lord. If he meet with reproaches and scorns 2 Sam. 6. 22. And I will yet be more vile than thus and will be base in mine own sight If inticed by evil Company Psal. 119. 115. Depart from me ye evil Doers for I will keep the Commandments of my God If threatned Acts 4. 19. But Peter and Iohn answered and said unto them Whether it be right in the sight of God to hearken unto you more than unto God judge ye Thus they stood by a self-denying resolution whereas the unresolved man Iames 1. 8. is unstable in all his ways is turned like a Weather-Cock with every Wind fitteth his Religion to every interest God biddeth us thus unmoveably to fix our selves Ier. 15. 19. Thus saith the Lord Let them return unto thee but return not thou to them A man that would live quietly must either bring himself to the times or expect the times should come over to him A resolved man stayeth Gods leisure doth not serve his Conscience to fit the times but waiteth till God fit the times to his Conscience 7. A true sight of the worth of spiritual things above carnal This in the Text More than Gold yea fine Gold Till a man cometh to this his Conscience will not be guided by his Religion but his interest and give up all for the worlds sake 2 Tim. 4. 10. Demas hath forsaken us and loved the present world Phil. 3. 19 20. Whose end is destruction whose God is their Belly whose Glory is in their shame who mind earthly things For our conversation is in Heaven from whence also we look for the Saviour the Lord Iesus Christ. Loth to suffer turn themselves into all shapes God doth not command them but themselves II. The degree of his affection whence this Doctrine Doctr. We ought not only to love the word but to love it above all worldly things whatsoever 1. Let me explain the grounds of our love to the Word 2. Speak of the degree of it 1. Let me explain the grounds of our love to the Word We love the Word as it is the Charter of our hopes and the rule of our duty We have both respects in this Psalm as the Charter of our hopes ver 111. Thy testimonies have I taken for an heritage for ever for they are the rejoicing of my heart As a rule of our duty ver 14. I have rejoiced in the way of thy testimonies as much as in all riches And ver 140. Thy word is very pure therefore thy servant loveth it So that First To love and esteem the Word as the Charter of our hopes is to love and esteem spiritual priviledges such as the favour of God pardon of sins peace of Conscience taking away the stony heart and eternal life To have a deep sense and value for such things is the fruits of faith It is true some loose velleities and general inclinations men as men have to their own happiness but being but weakly perswaded of these things they are but slightly affected with them and the promises that reveal them Men that have no faith but altogether live by sense know nothing more excellent than Gold or Riches which do all in the World If God would let them alone here to have their portion in Paris they would part with their share in Paradise Such dunghil-souls have they let God keep spiritual things for whom he will so they may live at ease in the World they never mind communion with God or enjoyment of God but gracious hearts love the Word as offering and revealing these things Secondly To love the Word as a rule of Duty is in effect to love holiness loving things as suitable to our necessities and as suitable to our dispositions I love thy Commandments saith David in the Text as urging and directing us to our Duty This is also proper to gracious souls to them all outward things are but toys and trifles for our senses to play withal The least Grain of Grace seemeth better to them than a mountain of Gold They have a spiritual discerning and love things according to the nature and worth of them The things themselves are not to be compared together so should not our affections to them Secondly The degree of it More than all Riches Therefore I love thy Commandments above Gold yea above fine Gold Take Riches as Riches in that Notion as the word implies happiness abundance contentment The Word of God containeth the true Riches both in the promises and precepts of it First In the promises to us are given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding great and precious promises 2 Pet. 1. 4. There the great Controversie is decided about the true happiness and salvation God or the Creature there you have the unsearchable riches of Christ Ephes. 2. 7. That in the Ages to come he might shew the exceeding riches of his grace in his kindness towards us through Christ Iesus The riches of the glory of the Saints inheritance Eph. 1. 18. That ye may know what is the hope of your calling and what the riches of the glory of his inheritance in the Saints These are things that make us truly rich Rev. 3. 18. I counsel thee to buy of me Gold tryed in the fire that thou mayst be rich He is not rich that floweth in wealth and plenty but he that hath Christ and an interest in his benefits They are possessors of all things though they have nothing 2 Cor. 6. 10. As having nothing yet possessing all things A little serves the turn they have the good things purchased by Christ happiness enough if he can make them happy So Secondly in the precepts they are means to work Grace the least Dram of which is more worth than all things in the world He is rich enough that is rich in Faith Iames 2. 5. Hearken my beloved Brethren hath not God chosen the poor of this world rich in faith and heirs of a kingdom in Paradise which he hath promised to them that love him It is more precious than the tryal of Gold 1 Pet. 1. 7. That the tryal of your faith being much more precious than of Gold that perisheth though it be tryed with fire might be found unto praise and honour and glory at the appearing of Iesus Christ. The smallest measure of saving faith or love to God or fear of God or repentance is of more worth than what is most precious The word of God does more enrich a man and true benefit is to be preferredbefore counterfeit Reasons for the degree of our love 1. From the worth of the Word the reward and those benefits
Therefore besides the advertency of the understanding there is the consent or approbation of the will Paul speaketh good words of the Law Rom. 7. 12. The Law is holy and the Commandment is holy just and good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law in general and that Commandment which wrought such tragical effects in his heart that rifled all his confidence and hopes and left him wounded with the sense of sin 't is holy in teaching duty to God just in prescribing duties to our Neighbour good in respect to our selves a Law becoming God to give and us to receive suitable and profitable Thus should we approve and like the Law of God Secondly Choice whatever temptation we have to the contrary A preferring or prevailing love an heart-engaging approbation that doth prevailingly determine the soul to the ways of God Non differunt re consensus electio saith Aquinas sed ratione tantum ut consensus dicatur secundum quod placet ad agendum electio autem secundum quod praefertur his quae non placent Consent to the Law and choice of the Law are all one and the same act distinguished by divers respects and considerations 'T is called consent to the Law as it approveth of what the Law adviseth and 't is called choice or esteem as it preferreth the Law and our obedience to it above other things 'T is actualis praelatio unius rei prae altera a preferring one thing above another Thirdly I come to the properties or qualifications of this esteem First 'T is not a simple but comparative approbation There is a twofold act of Judgment the first act and the second The first act is that whereby I distinguish good from evil and pronounce the one to be embraced the other eschewed approve the one disapprove the other But there is a comparative approbation that is that which the understanding judgeth best all circumstances considered better than all other things that can be represented This is the proper Notion of esteem Heb. 11. 26. Esteeming the reproach of Christ c. We approve of many things simply and in the first act which we disallow in the second when we consider them as invested with some difficulty and unpleasantness or overpoised with contrary desires when we compare them with the pleasure and profit which we must forsake it consents to walk in the ways of God as Orpah will follow Naomi into the Land of Israel if she may do it without inconveniency Ruth 1. 14. The young man esteemed salvation worthy to be enquired after Mark 10. 20. but is loth to forgoe his earthly possessions to purchase that inheritance When the Judgment that we make of the thing simply considered in it self and of the thing as considered with all circumstances as it cometh in comparison with other things that must be endured or forgone Secondly There is a Judgment of general estimation and a Judgment of particular application By the one I bind Duty upon others by the other I engage my own heart as the expression is Ier. 30. 21. Who is he that engageth his heart to approach unto me saith the Lord. To engage his heart to take God for his portion An instance we have in David Psal. 73. 28. But it is good for me to draw near to God I may approve many things as good for which I have no appetite my self Many will yield that 't is good to serve God that cannot work or do not engage their heart to it Many approve piety in the general 't is good to be religious to live a holy life but when it cometh to our own case when we are to abstain from this or that sin we draw back Many know what things are more excellent but do not practise or embrace them commend those that are religious but do not imitate them Acts 5. 13. the people highly esteemed the Christians but yet would not become Christians themselves Psal. 48. 14. This God is our God for ever and ever Many a wicked man judgeth it best for him to continue his evil courses and thinketh Religion is good for other men but 't is not good for him but Gods Children are of another mind Thirdly 'T is not a sleight and superficial esteem but such as is deep and solid Mat. 13. 20. He heareth the word and anon with joy receiveth it 'T is a blessed thing to hear of the pardon of sin Heb. 6. 5. to taste of the good word of God and of the powers of the world to come as they that cheapen wines taste though they do not go through with the bargain Some inclination of heart half a mind to be throughly godly and religious Iohn 5. 35. They rejoiced in his light for a season They were much taken with Iohn for a while and the novelty and excellency of his Doctrine But when is this esteem deep and solid It may be known 1. By the root of it 2. The ground and formal object of it 3. The manner or way how we come by it 1. The root of it When the root of this esteem is a vital principle of Grace Mat. 13. 21. He hath not root in himself The Word is not ingraffed Iames 1. 21. The people had a good inclination All that the Lord hath spoken we will do Deut. 5. 29. But Oh that there were such an heart in them that they would fear me and keep all my Commandments always c. They had a mind to do well but where faith fear and love are not planted there may be some stirrings of Conscience but not a full purpose of heart There is the approbation of an awakened and enlightened Conscience and the approbation of a renewed heart A convinced man approveth and a converted man approveth but in a different manner The one is but a flash like fire in Straw the other hath a durable affection 2. When the ground and formal object of it is not a temporal natural or carnal motive but the moral goodness of the Law because 't is the pure and holy word and will of God who is the Lawgiver whose authority is absolute There may be carnal motives to encline us to esteem the Word as the novelty of Iohn's Doctrine Iohn 5. 35. They rejoiced in his light for a season delight to hear a plausible and rational discourse as Ezekiel's Hearers Ezek. 33. 32. And lo thou art to them as a very lovely Song of one that hath a pleasant voice that can play well upon an instrument for they hear thy words but do them not Or carnal motives as they Gen. 34. 22 23. Herein will the men consent to dwell with us to be one people if every male among us be circumcised as they are circumcised Shall not their Cattel and their substance be ours Only let us consent unto them c. And so temporal interests Religion hath a portion for which 't is courted The consent of many to the Law is the
found out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first mover and a first cause but when and how the world was made they were left in uncertainties which was first the Egg or the Hen the Oak or the Acorn Heb. 11. 3. Through faith we understand that the worlds were framed by the word of God so that things which are seen were not made of things that do appear A child is taught more than they could find out by their profound researches So concerning the Fall of Man Conscience will inform us of a distinction between good and evil and Heathens by the light of Nature could speak of Vertue and Vice as moral perfection and a deordination but nothing of sin and righteousness relating to a Covenant and whence this mischief began they knew not They complained of Nature as of a Step-mother observed an inclination to evil more than to good that vices are learned without a Teacher that man is born into the world crying beginneth his life with a punishment but the first spring and rise of evil was a secret to them but clearly discovered to us Rom. 5. 12. Wherefore as by one man sin entered into the world and death by sin and so death passed upon all men for that all have sinned Mans restitution and redemption by Christ is wonderful indeed 1 Tim. 3. 16. And without controversie great is the mystery of godliness God was manifest in the flesh justified in the spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory This could not be found by man how could they know the free purposes of Gods Grace unless God revealed them This is the Mystery of Mysteries which Angels desire to pry into 1 Pet. 1. 12. So excellent and ravishing a Mystery is this plot of salvation of lost sinners by Christ incarnate that the very Angels cannot enough exercise themselves in the contemplation of it So union with Christ and communion with him a Mystery that Nature could never have thought of Gods keeping a familiar correspondence with his Creatures Gods dwelling in us our dwelling in God 1 Iohn 4. 13. Hereby we know that we dwell in him and he in us because he hath given us of his spirit Words we should not dare to have used if God had not used them before us it would have lookd like blasphemy to speak so if we had not the warrant of Scripture So the resurrection of the body and life eternal they are all wonders 2 Tim. 1. 10. But is now made manifest by the appearance of our Saviour Iesus Christ who hath abolished death and brought life and immortality to light through the Gospel Heathens might dream of a life after death but could never understand it distinctly It is brought to light Their wise men saw it like the blind man who saw Men walking like Trees or a Spire at a distance no clearness no certainty Lord thy testimonies are wonderful Thirdly It is wonderful for purity and perfection The Decalogue in ten words compriseth the whole Duty of man and reacheth to the very soul and all the motions of the heart All the precepts of morality are advanced to the highest perfection Those fragments and sorry remainders of the light of Nature that have escaped out of the ruines of the Fall will shew us the necessity of a good life But the word of God calleth for a good heart a regeneration as well as a reformation not only abstaining from acts of sin but lusts 1 Pet. 2. 11. Dearly beloved I beseech you as Strangers and Pilgrims that ye abstain from fleshly lusts which war against the soul. Not only the outward work but the spirit that is weighed in the ballance of the Sanctuary Prov. 16. 2. All the ways of a man are clean in his own eyes but the Lord weigheth the spirits It mightily establisheth faith fear and love to God as the essential Graces When we consider Duty in the lump we have no admiting thoughts but when we look abroad into all the parts and branches of obedience whereunto the Law diffuseth it self then the holiliness which the Law requireth is admirable then we see it no easie matter to serve this holy and jealous God it is no easie matter to go to the bottom of this perfection Fourthly It is wonderful for the harmony and consent of all the parts All Religion is of a piece and one part doth not interfere with another but conspireth to promote the great end of subjection of the Creature to God The Law hath a mighty subserviency to the Gospel and the first Covenant shutteth up the sinner immediately under the curse that mercy may open the door to him The Gospel is first darkly revealed and still it groweth as the light doth till noon-day At first an obscure intimation The seed of the woman to Abraham In thy seed which after was repeated to Isaac to cut off Ishmael then to Iacob to cut off Esau yet not what Tribe Gen. 49. 10. The Scepter shall not depart from Iudah nor the Lawgiver from between his feet till Shilo come yet not what Family of Iudah to David 2 Sam. 7. 13. I will establish the Throne of his Kingdom for ever then Isai. 7. 14. Behold a Virgin shall conceive and bear a Son and call his name Immanuel then Iohn the Baptist Iohn 1. 29. Behold the Lamb of God which taketh away the sin of the world points with a finger to Christ. This while in short the Scriptures do so set forth the mercy of God as that the duty of the Creature is not abolished so offers Grace as not to exclude our care and use of means Justification and Sanctification promote one another all is ordered with good advice 2 Sam. 23. 5. Although my house be not so with God he hath made with me an everlasting Covenant ordered in all things and sure Thus the wonderful harmony order and consent of all the parts with respect to the great end which was the glorifying of God and the subjection of the Creature demonstrate the wonderfulness of Gods testimonies The glorifying of Gods Grace and Mercy in those that are saved and his Justice in those that are damned With respect to this God made man upright furnished with abilities to do his will but mutable and in case of a Fall to begin with a new Covenant He will have his mercy honoured without prejudice to his justice the comfort of the Creature established so as Duty not abolished not all of commands nor all of promises but these interwoven that they may serve one another A Promise at the back of a Command to make it effectual Command besides a Promise to cause humbling neither looseness nor rigour If the Covenant had been left to our ordering it had been a confused business Now it is wonderfully suited God keepeth up his Dominion and Sovereignty notwithstanding his Grace and condescension Justice hath full satisfaction yet Grace glorified Fifthly Wonderful for the
not be at our beck We have deserved nothing but must wait for him in the diligent use of the means as Benhadad's servants watched for the word Brother or any thing of kindness to drop from the King of Israel 2. Work for it for I press you not to a devout sloth All good things are hard to come by 't is worth all the labour we lay out upon it There is no having peace with God any sense of his love without diligent attendance in the use of all appointed means 2 Pet. 3. 14. Be diligent that ye may be found of him in peace without spot and blameless And 2 Pet. 1. 10. Give all diligence to make your calling and election sure That comfort is to be suspected that costs nothing but like Ionah's Gourd grows up in a night that comes upon us we know not how IV. Gods Children when they beg comfort also beg Grace to serve him acceptably For teaching Gods Statutes is not meant barely a giving us a speculative knowledge of Gods will for so David here Make thy face to shine and Teach me thy Statutes And why do they so 1. Out of gratitude They are ingenuous and would return all duty and thankfulness to God as well as receive mercy from him therefore they are always mingling resolutions of duty with expectations of mercy and when they carry away comforts from him are thinking of suitable returns And while they take Christ for righteousness they devote and give up themselves to his use and service The nature of man is so disposed that when we ask any thing we promise especially if a Superior Hos. 14. 2. Take away all iniquity and receive us graciously so will we render the calves of our lips The Children of God resolve upon duty and service when they ask favour So Psal. 9. 13 14. Have mercy upon me O Lord consider my trouble that I may shew forth all thy praise in the gates of the Daughter of Sion We are thinking of honouring and praising God at that time when we seek his favour 2. The Children of God do know that this is the cause of Gods aversion from them that his Stautes are not observed and therefore when they beg a greater experience of Gods special favour they also beg direction to keep his Statutes They cannot maintain and keep up a sense of the love of God unless they be punctual in their Duty He knows nothing of Religion that knows not that the comfort of a Christian depends upon sanctification as well as justification and the greater sense of obedience the fuller sense of the love of God and the degrees of manifesting his favour are according to the degrees of our profiting in obedience for these go along still Jesus Christ is King of righteousness and King of peace He is Melchizedeck King of Salem he pours out the Oil of grace that he may pour out the Oil of gladness Heb. 7. 2. But especially see one place Iohn 14. 21. He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my father and I will love him and will manifest my self to him Christ was then most sweetly comforting his people but 't was not his mind that they should be emboldned thereby to cast off Duty No he says the only way to assure them that they were not delusions and to clear their right to these comforts was this He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my father and I will love him and will manifest my self to him That 's the way to get confirmation and evidence of the love of God 3. This is a notable effect and evidence of Gods favour to guide you in his ways therefore 't is a branch of the former for whom the Lord loveth he teacheth and guides Rom. 8. 14. As many as are the Children of God they are led by the Spirit Others are left to their own hearts counsels And Psal. 25. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant The communication of Secrets is a note of friendship Now the secret of the Lord the knowledge of his Covenant and what belongs thereto it is to those that fear God There 's the qualification 4. He sheweth that he does not desire a greater proof of Gods love He would chiefly experience the good will of God to him in being taught the mind of God The most sleight that which David prizeth But if our hearts were as they should be we would prefer this before all other good things sanctification to be taught of God For First 'T is a better evidence of Gods favour than worldly comforts Pardon freeth us from punishment sanctification from sin and pollution sin is worse than misery and holiness is to be preferred before impunity Christ in the work of redemption considered the Fathers interest and honour as well as your salvation The taking away of worldly comforts doth not infringe our blessedness yea when it is accompanied with this benefit it maketh way for the encrease of it Psal. 94. 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law All the comforts of the world are not worth one Dram of Grace The loss of them may be supplied with Grace and man be happy comfortable and blessed for all that but the loss of Grace cannot be supplied with temporal things We cannot say Blessed is the man that hath lost Grace for the worlds sake Again all the riches and honours heaped upon a man cannot make him better they may easily make him worse but Grace can never make us worse but always better more amiable in the eyes of God and fitter for communion with him These may be given to those whom God hateth Psal. 17. 74. But this is the favour of his people Grace is never given but to those whom he entirely loveth These may be given in wrath but sanctifying Grace never in wrath The more we have of these things the more wanton and vain Deut. 32. 15. They are often used as an occasion to the Flesh Gal. 5. 13. prove fewel to our lusts encrease our snares temptations difficulties in Heavens way Luke 18. 25. Our Table becometh a snare Psal. 69. 22. But the saving Graces of the Spirit make all easie and help us towards our own happiness Secondly Profiting in obedience or sanctification is a greater effect of God favour Sanctification is a greater priviledge than Justification Perfect and compleat holiness and conformity to God is the great thing which God designed as the glory of God is holiness Exod. 15. 11. Moral perfections exceed natural and of all moral perfections Holiness is the greatest 'T is better to be wise than strong to be holy than wise Beasts have strength Man hath reason but holy Angels a holy God Sanctification is a real perfection
part of Mankind fear the Prince more than God and the Gallows more than Hell If every vain thought or carnal motion in our hearts were as the cutting of a finger or burning in the hand men would seem more afraid of that then they are of Hell Nay I will tell you men can dispense with Gods law to comply with Mans. Hos. 5. 11. Ephraim is oppressed and broken in Iudgement because he willingly walked after the Commandment A little Danger will draw men into the snare when Hell will not keep them from it Oh let us Rouze up our selves Is not Man Gods Subject Is not he a more powerful Sovereign than all the Potentates in the World Doth he not in his Word give Judgment on the Everlasting estate of men and will his Judgment be in vain Hath not God appointed a day when all matters shall be taken into consideration If you can deny these Truths go on in sin and spare not but if Conscience be sensible of Gods Authority oh break off your sins by Repentance and walk more cautiously for the time to come Every sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 3. 4. a breach of Gods Eternal law and will God always wink at your disloyalty to him Nothing remaineth to be spoken to but the last Clause Thy Law is truth Doctrine Gods Law is Truth 1. I shall shew in what sense 't is said to be Truth 2. The Reasons why 't is Truth 3. The end of this Truth First In what sense 't is said to be Truth 1. 'T is the Chief Truth there is some truth in the laws of Men and the writings of Men even of Heathens but they are but sorry Fragments and Scraps of Truth that have escaped since the Fall But the Truth of the Word is transcendent to that of bare Reason here are truths of the greatest Concernment matters propounded that are very comfortable and profitable to lost sinners 1 Tim. 2. 16. Here Moral Duties are advanced to the highest Pitch Deut. 4. 6. Keep therefore and do them for this is your Wisdom and your understanding in the sight of the Nations The end of these is not only to regulate your Commerce with men but to guide you in your Communion with God and help you to the Everlasting Enjoyment of him 2. 'T is the only Truth that is the only Revelation of the Mind of God that you can build upon 't is the Rule of Truth A thing may be true that is not the Rule of truth There is veritas regulata veritas regulans the Word is the measure and standard and they are true or false as they agree or disagree with it Every Custom and Tradition must be tryed upon it from the beginning it was not so from the beginning my Christianity is Jesus Christ. We must not attend to what others did but what Christ did who is before all every dictate of reason must be tryed by it for here is the highest reason It is written to make the Man of God perfect or else it cannot guide you to your happiness 2 Tim. 3. 15 16. Every Revelation must be tryed by it Gal. 1. 8. If an Angel or Man bring any Doctrine if it differ from or be besides the written Word 't is a cursed Doctrine This is the Rule 3. 'T is the pure Truth in it there is nothing but the Truth without the mixture of Falshood every part is true as truth it self 't is true in the Promises true in the Threatnings true in the Doctrines true in the Histories true in the Precepts true in the Prohibitions God will make it good to a tittle True in Moralities true in the Mysteries of Faith not only true in Duties that concern man and man but in the sublimer truths that concern commerce with God where Nature is more blind Psal. 19. 9. The Testimonies of the Lord are true and righteous altogether 'T is true where a Carnal Man would not have it true in the Curses and Threatnings If Gods Word be true wo to them that remain in a sinful way they shall find it true shortly and feel what they will not believe 'T is true where a godly man feareth it will not be true no Promises contradicted by sense but will prove true in their performance Whatsoever in the hour of Temptation Carnal Reason may judge to the contrary within a while you will see your unbelieving fears confuted 4. 'T is the whole Truth it containeth all things necessary for the Salvation of those that yield up themselves to be instructed by it Ioh. 14. 26. He shall teach you all things and remember you of all things Ioh. 16. 13. Lead you into all Truth In all things that pertain to Religion and our present Conduct towards everlasting Happiness Therefore nothing is to be hearkned to contrary to what God hath revealed in his Word there is no room left for Tradition nor for extraordinary Revelations all that is necessary for the Church is revealed there 't is a full perfect Rule Reasons 1. From the Author God is a God of Truth and nothing but Truth can come from him for God cannot lie Tit. 1. 2. The truth of the law dependeth upon the truth of God therefore it must needs be without Error yea it corrects all Errour if God could deceive or be deceived you might suspect his Word 2. The matter it self it commends its self to our Consciences by the manifestation of the truth 2 Cor. 4. 2. Approving your selves by the Word of truth 2 Cor. 6. 7. If the Heart be not strangely perverted and become an incompetent Judge by obstinate Atheisme and corrupt Affections it cannot but own these truths to be of God if our Gospel be hid 't is hid to them that are lost 1 Cor. 4. 4. 3. The end of it which is to regulate man and sanctifie man Now it were strange if he should be made better by a lie and a cheat Ioh. 17. 17. Sanctifie them by thy truth thy word is truth Certainly 't is the most convenient Instrument to reduce man to his Wits and make him live like a Man 4. It pretends to be the law of God it is so or else it would be the greatest cheat in the World for it speaketh to us from God all along and by vertue of his Authority None can be so bruitish as to think that the wisest Course of Doctrines that ever the World was acquainted with is a meer Imposture Use 1. Is to commend the Word of God to us we cannot have true Doctrine nor true Piety nor true Consolation without the Scriptures Not true Doctrine Isa. 8. 20. To the law and to the testimony if they speak not according to this word there is no light in them 'T is to be condemned of Falshood if not according to the Word you cannot have true Holiness for Holiness is but Scripture digested and put in Practice Iam. 1. 18. The Foundation of the spiritual life is laid in
work a great change in us A Christian should and in some measure doth carry an equal mind in all Conditions and keep the same pace whither he goeth up-hill or down-hill and have his heart fixed in God whatever falleth out Psal. 112. 7. He shall not be afraid of evil tydings his heart is fixed trusting in the Lord. But alas we are much discomposed oftentimes especially at the first onset by our outward estate when under great Afflictions it puts a damp upon our spirits and we cannot serve God so chearfully Levit. 10. 19. And Aaron said unto Moses Behold this day have they offered their sin-offering and their burnt-offering before the Lord and such things have befallen me and if I had eaten the sin-offering to day should it have been accepted in the sight of the Lord. So Hezekiah it is said of him 2 Chron. 32. 25. When Hezekiah was sick unto death and he prayed unto the Lord and he gave him a sign that Hezekiah rendred not again according to the benefit done unto him for his heart was lifted up We are too apt to be dejected and cast down with worldly Troubles or exalted and puffed up with worldly Comforts and both bring on deadness upon the Heart both worldly sorrow and carnal complacency It is not requisite that a Child of God should be without all sense of his condition and it cannot be supposed that this sense should always be kept within bounds and under the Coercion and Government of Grace considering our weakness and therefore a Christian receiveth some Taint from the changes he passes thorow as the water doth from the soil through which it runneth He is sometimes in Credit sometimes in Disgrace sometime Rich sometimes Poor sometimes sick and in Pain at other times in Health and firm Constitution of Body Now though it argueth small strength to faint in ordinary Afflictions Prov. 24. 10. and a light spirit to be puffed up like a bubble with every slight blast yet when Troubles are heavy and pressing Gods best servants have been ready to dye and faint and in a full estate it is hard to keep down carnal rejoycing By both the freedom of following Gods service chearfully may often be interrupted 4 Because we sin away our life and strength and by our careless walking contract deadness and hardness of Heart The Mind like the Eye is soon offended and out of Temper we forfeit the quickning influences of his Spirit upon which the activity of Grace dependeth To correct our sinful rashness and to teach us more Watchfulness and Caution God withdraweth Phil. 2. 12 13. Be the sin a sin of Commission especially if grievous and hainous as David found a shrewd abatement of Life and Vigor after his foul sin Psal. 51. 11 12. Or a sin of Omission when we neglect God or serve him slightly if we give way to deadness Isa. 64. 6. rest in the work wrought and are more willing to get a Duty over than to perform it with any Life and Vigor God suspends his quickning If you do not mind the work why should God quicken you in it 3. Reason Is taken from the Nature of Gods Dispensation They do often and earnestly ask quickning because God giveth out by degrees and would keep us in constant dependance In him we live move 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have our being Act. 17. 28. both as Creatures and new Creatures There is a constant Concurrence of his motions and influences by their beings and operations God will indear his Grace to us by bringing us daily under new debt and therefore he doth not give us all our stock and portion in our hands lest we neglect him as the Prodigal did his Father By multiplyed and renewed Acts of Grace he doth more commend his love to us every day he must quicken us and in every Duty If so much Rain fell in a day as would suffice the Earth for seven years the Commerce between the Air and the Earth would cease Or if a man could eat so much at one meal as to go in the strength of it all his Life there would be no ground to pray for daily bread therefore God doth dispence his Assistances so as you must still wait upon him and be calling to him He keepeth Grace in his own hand that he may often hear from us Doctrine II. The main Argument which Gods Children have to plead in Prayer is his own favour and loving-kindness I shall shew I. That this is a Modest Humble and Pious Argument II. This is a Comfortable and Incouraging Argument I. 'T is a Modest Argument and 't were good if we could learn this modesty of David He was one much in Prayer diligent in keeping Gods Statutes abundant in all Acts of Devotion spent nights in Meditation and yet after all this placeth all his hopes in the Mercy and Loving-kindness of God and desireth onely to be heard according to mercy But in us there is a secret carnal notion of God as if he were our Debtor if we act for him or suffer any thing for him we carry it as if God were obliged to us Isa. 58. Wherefore have we fasted c. We cannot be at a Fast give a little Alms or make a Prayer but we think we have merited much at Gods hands Oh this is against all reason Alas what profit can we be to God Iob 35. 6 7 8. God is above the injuries and benefits of the Creature what miss had he of Angels and Men in those innumerable Ages of duration that went before any Created Being And as it is against Reason so it is against all the declarations God hath made of himself to us Ezek. 36. 32. Not for your sakes do I this saith the Lord of Hosts Be ashamed and confounded for your own wayes So Tit. 3. 4 5 6. But after that the kindness and love of God our saviour towards man appeared not by works of Righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our saviour In short no worth in us or Righteousness of ours is that Merit and Righteousness by vertue of which we are accepted with God Our Works and Righteousness are not that Condition by which we receive and apply this Merit that 's Faith No Works or Merit are a motive or the first inducing Cause to move God to give us that Faith but all is from his Loving-kindness and readiness to do good to the Creatures Again 'T is contrary to the practice of the Saints and Children of God who though never so Holy and never so good yet still they plead Mercy and this by direction from him who knoweth what plea is fittest for Creatures to use to God Luk. 17. 10. As it is not the merit of one part of the Earth that it lyeth nearer the Sun than another onely the Creator would
immutable things in which it was impossible for God to lie we may have strong consolation which is such a sacred Assurance yea by seals and signs Yet again your very believing bindeth it the faster Psal. 119. 49. Remember the word unto thy servant upon which thou hast caused me to hope Would God invitea Trust and then decline it The more you believe the sooner you see the effects of the Promise This is the difference between Promises and Threatnings Christ saith be it unto thee according to thy Faith Gods Threatnings are fulfilled whether Man will or no let him believe or not believe God will throw the Ungodly into Hell but in Promises it is otherwise then they do good to us when by Faith we embrace them believe and thou shalt be established Besides Gods two immutable things Faith is an Anchor sure and stedfast Heb. 6. 19. therefore let us not entertain the Promises of the Gospel with a loose heart you may know it by your slightness and carelesness about them if you do not esteem them as great 2 Pet. 1. 4. To you are given exceeding great and precious promises they contain Spiritual and Eternal Riches and deserve to be greatly esteemed By your addictedness to sense and present things you seem to declare that you think a bird in the Hand is better than two in the Bush Happiness to come but conjectural and uncertain It is a Fancy to live by Faith if it doth not support us in difficulties and afflictions Psalm 119. 40. This is my comfort in my affliction thy word hath quickened me when you look on all the Promises as a dry stick or as Words and Wind if they do not ingage us to the earnest pursuit of heavenly happiness and the blessedness which they contain and offer Heb. 11. 13. These all died in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the Earth Doct. II. That this unchangeable Certainty and everlasting Verity of Gods testimonies should be known by us that so a sure word should be entertained by a pure Faith David acknowledgeth here his own certainty First What it is to know this To know signifieth three things to understand to consider to believe all have place in this point There must be a clear Apprehension a deep and serious Consideration and a firm Assent and sound Belief of this Truth 1. It is needful we should understand the Unchangeable and Everlasting Verity of the Scriptures for how shall we believe what we do not know and venture our Souls upon what we are ignorant of 2 Tim. 1. 12. I know whom I have believed Ioh 9. 36. Dost thou believe on the Son of God And he said who is he that I might believe on him True Faith is not content to go on implicite grounds but seeks for clear knowledge of the ground it goeth upon nor can there be solid Faith without knowledge of that which we do believe Who will venture his Soul on the bottom of the Scriptures till he knoweth they are of God and unchangeably fixed as the Rule of Life and Charter of his Happiness Especially since they require us to Crucifie our lusts and Sacrifice our Interests and perform those duties which are unpleasing to nature upon the Hopes which they offer and bid us with confidence and joyfulness to wait upon God for his Salvation in the midst of all pressures and afflictions if we build hand over head we build on the Sand not on the Rock 2. To Know signifieth to Consider this is also necessary because all Knowledge is improved by Consideration without which it is but as Ignorance or Oblivion at the best till Consideration doth awaken it Certainly it can have no efficacy upon us breed no delight and hope in us a Trasient view doth not acquaint us with things as serious Meditation the Truth lyeth by unimproved as a man that passeth us by occasionally knoweth us not so much as he that doth intimately converse with us Therefore if we would improve our Knowledge excite the Soul to its act of Faith and Choice there must be Consideration we are bid to consider the Lord Jesus Heb. 3. 1. to give heed to the Gospel Heb. 2. 1. to consider its worth and certainty The Schoolmen have a distinction certitudo cognitionis seu speculationis and certitudo adhaesionis the former lyeth only in a clearness of the Mind the last in its power upon the Affections and the Will The Object rightly propounded produceth the former from the Understanding not expecting the Consent of the Will the latter followeth imperium consensum voluntatis the Command and Consent of the Will The former ariseth from the Evidence of the thing the latter from the Worth Weight and Greatness of the thing the Gospel-Truth of this latter sort we read 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation that Christ Iesus came into the World to save sinners of whom I am chief and therefore must not only be apprehended but seriously considered by us that we may adhere to it with all our hearts though Illumination is helped by Contemplation yet much more the latter where firm Adherence is expected Men may apprehend the truth of things when corrupt Affections and a perverse Will keep them off from closing with them but when a man so knows a thing as to consider it is both his Duty and Interest to close with the goodness and truth of it then doth he rightly know it 3. To Know signifieth Assent and firm Believing as Ioh. 17. 8. They have known surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I came out from thee So Acts 2. 36. Therefore let all the House of Israel know assuredly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God hath made that same Iesus whom you have crucified both Lord and Christ. To know it so as they might safely build upon it this is mainly necessary considering the many Temptations and Assaults that we shall meet with to shake us this Assent must be very strong well rooted and built upon sure ground And because it doth not consist in puncto it must be always growing Mark 9. 24. Lord I believe help thou my unbelief till it grow up to the certainty of the thing on which it is built There is an objective certainty in things that is beyond that subjective certainty in persons about them but because it is built on divine Revelation or Gods Testimonies we should still increase in it Secondly Whence we know it there is the difficulty the doubt will not lie here whether Gods Testimonies be of Everlasting Verity but how we shall know them to be Gods Testimonies For it is per se notum that God is true that he cannot lye or give a false Testimony 1 Ioh. 5. 9. If we receive the witness of men the witness of God is greater But how doth
greenness and not cut down it withereth before any other herb so are the paths of all that forget God and the Hypocrites hope shall perish A wicked Man cannot lift up his head above others for want of Gods favour to uphold him as the Rush or Flag cannot grow without mire or water the Prosperity of wicked Men when it is most green and flourishing yet wants its sustenance which is Gods Blessing This is the condition of wicked Men in the opinion of the good But what is it in his own opinion Take him in his serious and sober Moods he always liveth Miserably and expecting a Change as knowing that God oweth him an ill turn Iob 15. 21. A dreadful sound is in his ear in his prosperity the destroyer shall come upon him He trembleth secretly as if danger were alwayes near therefore cruel and mischievous against whom they fear that shut the door against their own danger for every thing that is fearful will be cruel 2. If he fall into Adversity in their Troubles they have not a God to go unto nor Promises to build upon therefore it is said Prov. 15. 29. The Lord is far from the wicked but he heareth the prayer of the Righteous Gods Children have ready access to a sure Friend and are assured of welcome and audience when they come but they are at their Wits end know not which way to turn Iob 15. 22. He believeth not that he shall return out of darkness and he is waited for of the sword that is full of Terrors of Conscience and distracting disturbing Fears hath no hope to be delivered but lives as if he had a sword hanging over his head Use. I. To shew us the Reason why the people of God when they grow wicked are often disappointed in that Salvation which they expect Isa. 59. 11. We look for judgment but there is none for Salvation but it is far from us Why because they had exceedingly sinned against God and scandalized their profession there was an horrible depravation of the People of God in those times and therefore all their Prayers and Fasts and Seekings of God could not prevail for a Deliverance Use. II. Comfort in a good Cause wherein the Godly are opposed by the Wicked there is a double Comfort 1. Because the Prosperity Power and Pride of the Wicked is not to be regarded for though they flourish for a while and all things flow in upon them according to hearts desire yet Salvation is far from them God is ingaged both for the rectitude of his Nature the quality of his Office as Judge of the World and the tenour of his Covenant to employ his Power and Terror for their Ruin and though he may for a while spare them and they take occasion from this indulgence to do more and more wickedly yet you should not be dismayed if you see them ingaged in wayes or courses that are naught and wicked you may say I know they cannot prosper in them when they are lifted up in the prosperity of their Affairs you should lift uy you hearts by Faith see a worm at the root of their happiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. Because by the Rule of Contraries if Salvation be far from the Wicked that seek not Gods Statutes then Deliverance is near to the Godly that fear God and desire to be faithful with him how hard soever their Condition seemeth to be for the present Psal. 85. 9. Surely his salvation is nigh unto them that fear him You should be confident of it they that please God cannot be always Miserable it is nearer than we think of or can see for the present there is a surely or a note of averment put upon it It is better be with the Godly in Adversity then with the wicked in Prosperity when they are men appointed as sheep for the slaughter yet there is a way of Ransom and Escape but the Wicked at their best are in the appointment of God as the stalled Oxe or as Swine fatted for Destruction when fattest then nearest to Destruction and Slaughter Secondly As to Eternal Salvation so they are in a dangerous Case 1. The Phrase here used by the Psalmist seemeth to be used to obviate their vain Conceit they think they shall do well enough and have as much to shew for Heaven as the best it is near in their Conceit but far indeed 1 Cor 6. 9. Be not deceived know ye not that the unrighteous shall not inherit the Kingdom of God Thoughts of impunity are natural to us those that are in the ready way to Hell are apt to think they shall get Heaven at last as if God would turn Day into Night but alas it is an eternal Truth Salvation is far from the wicked 2. There is somewhat of a Meiosis in the expression less being said than is intended the Man of God saith that Salvation is far but he implyeth that Damnation is near certainly the one it doth imply the other Hab. 6. 8. The ground that beareth bryars and thorns is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh unto cursing They are upon the borders of Hell and ready to drop into those Eternal Flames which shall consume Gods Adversaries 3. Once again The longer they continue Wicked the further off is their Salvation every day farther off from Heaven and nearer to Hell A Godly Man the more progress he maketh in Vertue the nearer he is to his Salvation Rom. 13. 11. Now is your Salvation nearer then when ye first believed Not only nearer in point of time but nearer in the preparation of their hearts not because older but because better and so by consequence wicked men go farther and farther off and therefore they are said to treasure up Wrath against the day of Wrath Rom. 2. 5. Every Sin they commit puts them a degree further off from Salvation as every degree of Grace is a step nearer Heaven Reasons 1. The inseparable connection that is between Priviledges and Duties the Gospel offereth Salvation conditionally if we forsâ—…e the Condition we fall short of the Priviledge and therefore if we be wicked salvation is far from us When God took Abraham into Covenant with him he doth not tell him only what Priviledge he should enjoy but also bindeth him to walk suitably Gen. 17. 1. I am God Almighty walk before me and be thou perfect God will take care of our Safety if we will take care of our Duty the Covenant is called a Bond Ezek. 2â—… 37. I will bring you into the bond of the Covenant because it hath a tye upon us as well as upon God we are not at our own Liberty to walk as we list there are bonds upon us not vincula carceris the bonds of a Prison Gins and Fetters but vincula nuptiarum the bonds of Wedlock Now they that cast away these bonds from them as the wicked do Psal. 2. 3. Let us break their bands asunder and cast away their cords from us and
powerful to Convert from one Religion to another from one state to another 1. From one Religion to another have any of the nations changed their gods Ier. 2. 11. there needs much ado to bring men from a false Religion wherein they have been brought up how vain and foolish soever it be yet this power the Word hath Though the Doctrine of a Crucified Christ were so distastful partly as now drawing men from their old Temples and Altars and Ceremonies wherein they were educated especially as incredible offering Life by one that died and partly as contrary to the carnal Gust as requiring Duties distastful to flesh and blood and ingaging in Troubles and Persecutions yet it prevailed 2. Converting men from a state of Nature to a state of Grace so that they are as it were born To bring men to hate what they naturally love and love what we naturally hate 't is hard to alter the nature of things Isa. 11. 6. To quicken the Dead to purifie the Unclean confirm the Weak to meeken the Proud and Passionate Oh who would not reverence such a Word such a Law and Doctrine as can do all this yet this and much more hath the Word done 3. It s Authority Eccl. 8. 3 4. Where the word of a King is there is power or Authority to back it how is it where God's is We reckon not of the words of a private Person though never so wise Eccl. 9. 14 15 16. The poor mans wisdom is despised and his words are not heard Where the command of a King cometh it cometh with Authority for he hath power to back it and to avenge himself on whosoever shall contradict it but wise counsel where there is no Authority to enforce it is little regarded but now with God is Soveraign Majesty and in his Word wherein Sentence is pronounced concerning every Person and Action according to which Judgment doth proceed and will be executed 2. Reason is taken from the matter of the Word 't is direction about our Everlasting concernments Deut. 32. 46 47. Set your hearts unto all the things which I command you this day for it is not a vain thing it is your life In a matter of Life and death a man cannot be too exact and nice yea in the obedience or disobedience of the Word Life or Death Eternal is concerned yea in every action morally considered the Word telleth you what is the Merit of it and what will be the Event or an evil or a good estate Man would fain know his destiny whether happy or miserable here you may know whether you shall live for ever with God Man in his Laws doth not Threaten or Promise beyond his Power his Power reacheth to mens outward Estate and no further and is only limited to the bounds of the present Life therefore the sanction of their Laws are never extended beyond the Promises or Threats of present and outward Good to give or take away mens Liberty Wealth Estate Life at most But God Threatneth everlasting Fire Matth. 25. 41. Promiseth an Inheritance Immortal 1 Pet. 1. 4. As God commandeth inward Holiness Righteousness Love so Eternal Rewards and Eternal Penalties things that concern us more nearly than Estates Liberties Peace yea our Lives themselves 3. Reason Because of the profit of standing in Awe of the Word 1. It fortifieth us and preserveth us in such Temptations as arise from the Fear of Man where there is a Reverence and Awfulness of Gods Word the greater Awe overcometh the less In such a Temptation a Man may miscarry two ways by Distrust of God and Disobedience to him The one is the Cause of the other Now that we may not distrust him 't is good to set Fear against Fear God against the Creature Ier. 1. 8. Be not afraid of their face for I am with thee to deliver thee saith the Lord. His powerful Protection should incourage us against their wrathful disposition Isa. 51. 12 13. Who art thou that thou shouldest be afraid of a man that shall die and the son of man that shall be as grass and forgettest the Lord thy Maker The Immortal and Almighty God is able to bear us out a due sense of the Power of the Almighty checketh the Fear of Men. Or by Disobedience we dishonour him certainly a gracious heart feareth more to offend God than to fall into any Temporal inconvenience Isa. 8. 12 13. Neither fear ye their fear nor be afraid but sanctifie the Lord of hosts himself and let him be your fear and dread 1 Pet. 3. 14 15. But if ye suffer for righteousness sake happy are ye and be not afraid of their terrour but sanctifie the Lord God in your hearts But let him be your Fear and your Dread Be afraid to offend so Holy a Majesty the Countenance of Princes is very awful unto Men but the Fear of Gods Wrath should overcome the fear of Mans Displeasure even of the Greatest Heb. 11. 27. He feared not the wrath of the king because he saw him that was invisible 2. It maketh a man sincere When a Man standeth in Awe of the Word he obeyeth in Presence and Absence Phil. 2. 12. and avoideth secret as well as open Sins Gen. 39. 9. Sins of Thought as well as in Deed. Heart-sins which the Laws of Men cannot take hold of but the Fear of God is in stead of all Laws 2 Cor. 1. 12. Conscience is to them more than shame of men Something without keepeth back wickedmen but something within the Godly Abners question was not good how shall I hold up my face to thy brother Ioah 2 Sam. 2. 22. he should have said how shall I hold up my face to the Lord thy God Though an upright man might do wickedly uncontrouled of man and no body seeth him or punisheth him yet Reverence of God and his Word restraineth him 3. It maketh a man punctual and exact when afraid to do any thing contrary to Gods revealed Will 't is Universal and 't is Powerful 'T is Universal the Soul that maketh Conscience of the Word is more thorough in Obedience there will be failings but for the main his Heart is sound with God and lesser failings are retracted by Repentance Psal. 141. 1 2. And Powerful stand in Awe and sin not Psal. 4. 4. this will cause us to stop in an evil Course on the remembrance of our Duty as Davids Heart smote him when he cut off the Lap of Sauls Garment Some think the Text then verified my heart standeth in Awe of thy Word a Commandment was in his way Use. I. Is to shew us what frame of Spirit they are under who despise the Word 1. All do so who Deliberately and Voluntarily prefer their own Will before the Will of God 2 Sam. 12. 9. Wherefore hast thou sinned in despising the commandment They obeyed their own inclination whatever the Word saith to the contrary Despising the commandment is the root of all Sin as Formality of wilful
Sin Oh that men did regard this as they ought considering that to despise Commandments is to despise the Lord himself and what it is for poor Worms to despise the God of Heaven and Earth Nay that God that is our Judge He hath power to cast both Body and Soul into Hell Fire the God whom we are bound by so many Ties to Obey 2. When swayed by Delight and Profit against the Course of our Duty Esau sold his Birth-right to keep him alive yet despised it Gen. 29. 31. And Heb. 12. 16. 3. The Case is more aggravated when we cast a Precept behind our Backs for a light Pleasure or small Profit the greater is our Contempt to break with God for a little Trifle sell the Righteous for a pair of shoes Use. II. Is to press us to get this blessed frame of heart to stand in Awe of the Word 1. 'T is a great curb in actual Temptations Gen. 39. 9. How then can I do this great wickedness and sin against God 2. 'T is a great help in Reading and Hearing Acts 10. 33. Now therefore we are all present before God to hear all things that are commanded thee of God 3. A great help in Humiliation and suing out our Pardon Psal. 130. 3 4. If thou shouldest mark iniquity who could stand but there is forgiveness with thee that thou mayest be feared For Means to get this Awful frame of Heart 1. Faith is necessary sundry Articles of Religion have influence upon it Gods Power Matth. 10. 28. Fear not them that can kill the body but fear him that can cast both body and soul into hell fire God's Providence that he observeth humane Affairs and accordingly doth Reward and Punish Hos. 7. 2. And they consider not in their hearts that I remember all their wickedness now their doings have beset them about before my face And Heb. 2. 2. And every transgression and every disobedience received a just recompence of reward A day of Judgment Rom. 2. 5. But after thy hardness and impenitent heart treasurest up wrath against the day of wrath and the revelation of the righteous judgment of God Eternal recompences of Heaven and Hell or the state of the World to come Those who believe not these things are bold and venturous and out of a daring Confidence will put it to the Trial whose Word shall stand Gods or theirs Ier. 44. 28. And all the remnant of Iudah that are gone into the Land of Egypt to sojourn there shall know whose word shall stand mine or theirs which shall be fulfilled or made good Heb. 11. 8. By faith Noah being warned of God of things not seen as yet being moved with fear prepared an ark to the saving of his house 2. Love is necessary for Reverence ariseth from Love David was afraid to displease so good a God to whom bound by so many Ties Surely Love breedeth a greater tenderness than a bare sense of danger Hos. 3. 5. Fear the Lord and his goodness That which maketh a wicked man presumptuous maketh a Child of God Awful he hath to do with a good God and therefore would not offend him nor cross his Will 3. An humble penitent Spirit is necessary for this frame of Heart Iosiah when he heard the words of the Law he rent his Clothes 2 Kings 22. 11 19. Because thy hâ—…rt was tender and thou humbledst thy self before the Lord when thou heardest what I spake against this place I have heard thee saith the Lord. And 2 Chron. 34. 27. Because thy heart was tender c. Troubled at Gods Anger to some nothing is of less Consideration with them 4. A good stock of Knowledge or frame of Divine Truths Psal. 119. 11. Thy word have I hid in my heart that I might not sin against thee Prov. 6. 21 22. Bind them continually upon thy heart and tye them about thy neck when thou goest it shall lead thee when thou sleepest it shall keep thee and when thou wakest it shall talk with thee A Treasure of knowledge not only got by heart but impressed on us by his Spirit the great New-Covenant-blessing Heb. 8. 10. is Gods Law written upon the Heart by the finger of the Spirit as before on Tables of stone on the directive and imperative powers the Heart and Mind and this maketh us conformable to it in Heart and Life Gods Law is said to be in the Heart of the Godly that maketh them willing to obey Psal. 40. 8. His law is in my heart Tender to offend Psal. 37. 31. The law of God is in his heart none of his steps shall slide He loveth what is commanded and hateth what is forbidden he hath a sense of it to keep from usual guilt 5. Advised Consideration and Watchfulness Let thine eyes look right on and thine eye-lids streight before thee ponder the path of thy feet and let all thy wayes be established When you are about to do any thing examine and consider it whether God alloweth it yea or no Will it please or displease honour or dishonour God If he disallow forbear how safe profitable or comfortable soever it be if he allow it then engage this holy Fear must never be laid aside Phil. 2. 12. Work out your salvation with fear and trembling 1 Pet. 1. 17. Pass the time of your sojourning here in fear SERMON CLXXVI PSALM CXIX VER 1â—…2 I Rejoice at Thy Word as one that findeth great Spoil IN the Text First An Assertion or Declaration of his delight in the Word I Rejoice at Thy Word Secondly An Illustration of it by a Similitude taken from those who have gotten some notable Prey and Booty as one that findeth great Spoil First The Similitude is very expressive taken from the joy which a Conquerour in Battel doth find in the Spoil of his defeated Enemies The same similitude is used Isaiah 9. 3. They joy before thee according to the joy in Harvest as men rejoice when they divide the Spoil He speaketh there of the highest joy in a time of Peace joy of the harvest is the greatest joy In a time of Warr victory obtained after an hazardous Fight and rich spoil and booty gotten to heighten that joy several circumstances concur 1. Deliverance after a doubtful conflict No man goeth to War but carryeth his life in his hands and the event is very uncertain now when 't is unexpectedly determined on our side there is great rejoycing 2. The joy of victory especially to be victorious in a Battel 3. There is Booty and Spoil whereby men are enriched and so profit as well as pleasure 4. The joy of Honour and Triumph over faln Enemies 5. Peace and Ease from toil All these make the joy of victorious men in a Battel to be a great joy Secondly 'T was a fit similitude for David to use who was a great Warrior and so a man not unacquainted with the joy of victory A gracious heart spiritualizeth every occasion that falleth out in their ordinary
whether with such scrupulous observation of hours is not certain Secondly The subject-matter thy Righteous Iudgments whereby is meant 1. God's most Righteous Laws and Precepts called the Ordinances of Judgment and Justice Isaiah 58. we cannot sufficiently bless God for the benefit of his Word 2. The dispensations of his Providence suiting therewith whether they concern us or others The Word is fulfilled in the punishment of the wicked and in giving the promised reward to the Righteous All Gods dealings are Righteous Judgements and matter of praise is still offered to us from the comforts and blessings of his Providence there is no question of that the smallest of his mercies should not be overlooked though notable mercies should be continually remembred Psal. 68. 19. Not only dayly benefits but great deliverances are a standing ground of Thanksgiving Psal. 66. 2. Sing forth the honour of his Name make his praise glorious shew forth his Salvation from day to day especially now the grace of our Lord Jesus Christ and the great Salvation is more clearly revealed we should never think of it nor read it nor hear of it without some considerable act of Joy and thankfulness 2dly So for the dispensations of God to others in protecting his people in punishing his Enemies 'T is a great confirmation of Faith to see Promises and Threatnings fulfilled on others how punctually God maketh good his Word to all that trust in him Psal. 18. 30. On all those that reject it and despise it as we have heard so have we seen Psal. 48. 8. They that believe the Word of God and do mark what is foretold in the Word shall find the event and work of Providence suitable to the prediction 3. Gods Righteous Judgments afflicting of us doth also yield matter of praise as they work together for good to such as Love him Rom. 8. 28. and the saddest corrections afford necessary and profitable instructions Psal. 94. 12. Blessed is the man whom thou chastenest and teachest him out of thy Law Psal. 119. 71. It is good for me that I have been afflicted that I might learn thy Statutes though not barely for the afflictions themselves yet for their fruit and issue that our souls are bettered and humbled by them and as we see the faithfulness of God in them Doctrine That the People of God should never cease lauding and magnifying the name of God because of his Righteous Iudgments David was never weary of praising God every day he praised God and often every day Love sweetned it to him We shall praise him evermore in the world to come there it will be our sole Imployment but even in this World we should not count it a burden but praise him yet more Psal. 71. 14. I will yet praise him more and more still magnifying his greatness Here I shall speak 1. Of the Duty that we should praise God 2. Of the Continuance that we should not cease praising God 3. The Grounds of it in the Text because of thy Righteous Judgements First The Duty Secondly The Motives to it First The Duty and there we have 1. The Nature of it 2. The Grounds of it 3. The Formality 4. The Fruit of it 1. The Nature of it There are three Words used in this matter blessing praising giving thanks Sometimes they are used promiscuously at other times there is a distinctness of notion to be observed blessing is used Psal. 103. 1. Bless the Lord O my Soul blessing relateth to his benefits it respects the works of God as beneficial to us his mercy Love and kindness to us we bless him who hath blessed us Eph. 1. 7. praise relateth to his excellencies as we may praise a stranger for his excellent endowments though we are not benefited by them Psal. III. 1. 2. Praise ye the Lord I will praise the Lord with my whole heart in the assembly of the upright and in the Congregation The works of the Lord are great sought out of all them that have pleasure therein 'T is a great part of our work to praise the Lord not that he at all needeth it for he is infinitely perfect but he deserveth it and by this means we testifie our love and reverence of him and strengthen our own dependance on him and gain others to him when we speak good of his name The other Word is Thanksgiving Psal. 107. 1 O give thanks unto the Lord for he is good This differeth from the two former because praise may be expressed in Words gratitude and thankfulness in Deed also it hath respect to Benefits as well as Blessings but we shew our Gratitude by Obedience but these are often co-incident Indeed there is a mixture of all in the true praising of God Excellencies and Benefits are to be acknowledged with Heart Mouth and Life 2. The Grounds of it Faith and Love must be at the bottom of our praise if we would not have it slight and formal For the more lively apprehensions we have of Gods Perfections which is the work of Faith and the more sensible of his Goodness and Mercy which is work of love the better is this service performed Therefore unless these praises flow from a Believing Loving soul they are but an empty prattle and a vain sound Faith is necessary that is the Eye of the soul to see the invisible one Heb. 11. 27. It giveth us an apprehension of the Lords excellencies in order to Love and Trust So also in order to praise Faith sets us before the Throne and doth withdraw the vail and sheweth us the Eternal God who liveth and reigneth for ever Dispensing all things powerfully according to his own Will that 's all the sight we have of God in this Life a nearer vision is referred to our future glory here we see him by Faith 2dly Love or a deep sense of the goodness of God which inlargeth the heart towards him and forceth open our lips that our mouths may shew forth his praise Psal. 51. 15. There he meaneth Gods giving a sweet and renewed sence of pardoning Mercy Psal. 63. 3. Because thy Loving kindness is better than Life my Lips shall praise thee an intimate sence of the Lords love sets the Tongue a work to speak of it praise then is the result of Faith and Love None else do it seriously delightfully but where these Graces reign and prevail in the Heart 3. The Formality of it is an acknowledgment of the Divine Vertues Benefits and Perfections manifested to us in his Word or Works or both these must be acknowledged by some outward Expression Words whereby we express our inward thoughts and apprehensions Our Tongues are called our Glory Psal. 57. 8. Awake up my glory Psal. 16. 9. My heart is glad and my glory rejoyceth When that Scripture is quoted Acts 2. 26. 't is said My tongue is glad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Septuagint So called not only as speech is our Excellency above the Beasts but because God is
Commandments Gods love to us 't is indeed a love of bounty but our love is a love of duty and service I have not yet done with this Reason it necessarily follows from the Love of God though you abstract him from the notion of a Sovereign and Law-giver and should love him only because of the excellency of his Nature Now thus I argue the same reasons that carry us to Love God do carry us also to love his Law for he that loveth God will love any thing of God where ever he finds it he will love his Word he will love his Saints but chiefly his Word for that is most to be loved because that hath most of God in it the Law is a copy of his Holiness the tract of God is in the Creatures there is his vestigium His Image is in his Saints they resemble his divine Qualities but his most lively print and character is upon his Word The Image of God in his Saints is obscured by their infirmities but the Law of God is perfect there is no blemish there this is the fairest copy and draught of his Holiness Nay once more in this Argument abstract the consideration of his authority and the perfection of his Being yet our obligations to God as our Benefactor will inforce this love to his Word and make it sweet to us because 't is the Letter of our Friend and Benefactor and the signification of his Will to whom we owe Life and Breath and all things And therefore though the Law did not deserve to be loved for its own sake yet it should be sweet for his sake from whom it cometh he hath evidenced much love to us as we are Creatures but much more love in Christ as we are sinners and it should be acceptable to us upon his account Love and Gratitude will constrain us to do his Will and regard his Commands 3 Cor. 5. 14. If we have any sence of our great obligations to him it must needs be so II. Gods Children find such an excellency in his Law that they must needs Love it As 't is 1. A plain clear Word that doth fully discover the Will of God and not leave duty to our own uncertain guesses it puts duty into a plain stated course how we may come to be blessed for ever more Psal. 119. 105. Thy Word is a lamp to my feet and a light to my path Light is pleasant but darkness is uncomfortable When Aristotle was asked why all men do love the Light his answer was That was the question of a blind man sence discovereth sufficiently why we should Love the Light Certainly If you ask why men do not love the Word of God 't is because the God of this World hath blinded their Eyes 2 Cor. 4. 4. 2. 'T is a good Word because 't is suited to our necessities so we read Heb. 6. 5. If so be ye have tasted the good Word Is food good when a man is hungry Is drink good when a man is thirsty Then the Word of God is good for it suiteth with the necessities of our Souls as these things do with our Bodies 1 Tim. 1. 15. This is a faithful saying and worthy of all acceptation that Iesus Christ came into the world to save sinners The Gospel is a Doctrine fitted for hungry Consciences if our inward senses were not benummed and we were not so Christ-glutted and Gospel-glutted as we are Oh how precious would these tenders of Grace be to our Souls 3. 'T is a pure Word so David gives the reason in the 140 verse of this Psalm Thy word is very pure therefore thy servant loveth it Hypocrites will now and then relish the comforts of the Gospel be affected with the Word because it speaketh such good things to poor sinners but Gods Children love the Word for its Purity and Holiness It meeteth with every sin and directeth them to every Duty necessary for the enjoyment of the Blessed God 't is not Comfort only must draw our love but Holiness This argueth the life and power of Grace when we would not have the Law of God less strict and holy then it is but love it for this very reason because 't is pure strict and holy You would not think a beggar loves you because he liketh your Almes but he is loth to stay with you for your service and live under the orderly Government of your Family Most mens love to the Word is such they delight in the Comforts of it as an Almes but they hate the Duty of it as a task they had rather let the Duties of it alone if it could be without danger and forbear them if they durst Oh but when your hearts consent to the purity of the Law and you would chuse that Life which it points out unto you rather than any life in the World or the most absolute freedom that the heart of Man can imagine so that you love your Master the more because he hath appointed you such work this is true Affection to God and his Word You had rather live in Holiness than Sin if you had your freest choice 't is a sign then you love Holiness for Holiness sake and admire that in the Word which is most worthy its strictness 4. 'T is a Sublime Word Verse 129. Thy testimonies are wonderful therefore doth my soul keep them Here are excellent Truths glorious Mysteries fit to exercise the sharpest Wits in the World a Study fitter for Angels than Men 1 Pet. 1. 12. I do not speak this to stir up Curiosity which is a Moral Itch a lust of the Mind and nothing more opposite to true Love than Lust but to raise men to a due Esteem of the Scriptures which they are wont to contemn for their simplicity and plainnes 't is full of high Mysteries though it may be read with profit by simple People or any who desire knowledge Sensual men that are drowned in Worldly Delights only look to the Comfort of the Animal Life and value all things as that is gratified but those that look to the Spiritual Life and the ennobling of their Souls they will find the only Sublime Wisdom in the Word of God Deut. 4. 6. Keep these statutes and do them for this is your wisdom and understanding in the sight of the Nations which shall hear all these Statutes and say Surely this great Nation is a wise and understanding people What pitiful Notions had the Philosophers and the wisest of the Heathen concerning God and Angels and Providence and the Creation of the World and the Souls of men and the happiness of the other World and the way to attain it When the Heathen came to be first acquainted with the Iews they wondered at their Wisdom and Skill these things would beget admiration in us if we did meditate on them and contented not our selves with a slight and customary Rehearsal of them here are deep Misteries to exercise the greatest Wits and therefore consider
Persecution do expugne or assault Gods love to us but not our love to God For this maketh us cleave to him whatever Temptations we have to the Contrary Do but consider what you are to love 1. We are to love God there it beginneth love God once and then you will take nothing ill at his hands how smart soever his chastenings be they come from a God that loveth you and whom your Souls love Rev. 3. 19. As many as I love I rebuke and chasten Now they will not stumble at Gods dispensations be they never so cross to their expectations and desires But then 2. We must love the Law of God be satisfied with our Duty whatever cometh of it Next to a sincere love to God there must be a sincere love to his holy Law as the right way to eternal blessedness and then Temptations will have but little force upon us for they do not love their Duty for forreign Reasons but for its own sake So that whether it be befriended and countenanced in the World or hated and despised 't is all one they love the Law upon its own Evidence as it is recommended by God and is a sure direction to true happiness Iob. 17. 9. The righteous shall hold on his way and he that hath clean hands shall be stronger and stronger He meaneth notwithstanding all the Troubles and assaults which he endureth they are not scandalized at Gods dealings or permitting them to be thus dealt with but doth persevere in a course of Godliness this is the way wherein he delighteth 3. He loves the Brethren 1 Ioh. 2. 10. He that loveth his brother abideth in the light and there is none occasion of stumbling in him They together with us uphold Christs Interest in the World the Coals by lying together inkindle one another and so are the better kept from having their Zeal quenched or being insnared by the manifold Temptations in the World 4. By this love the love of the World and its prosperity is much abated 1 Ioh. 2. 15. Love not the world nor the things which are in the world for if any man love the world the love of the Father is not in him This man cannot part with all when his Duty calleth for it Till we despise Worldly things we are still liable to take offence All our disquiet cometh from too great love of the World and too little love of the Word of God all this is spoken to shew you that 't is want of love wherefore men are so easily taken off and this love beginneth with the love of God then goeth on to his Word and the Obedience it calleth for and is strengthened by our love to the Saints and is an higher love than that it can be controuled by the love of the World Secondly This blessed peace hath an influence upon it upon a twofold account 1. This is an experience of the good of that way which the World speaketh evil of you cannot perswade a man against his Experience that honey is bitter when he has tasted the sweetness of it 1 Pet. 2. 3. They know the Grace of God in Truth they have found much comfort and peace in these ways Most men know Religion and Godliness but by hear-say or looking on the Testimony of Christ was never confirmed in them but these have tryed it and know the good of Religion by Experience therefore they cannot be so easily offended as others are who have only licked the Glass but never tasted the honey The pleasure they find in the Duties and Exercises of Godliness will with them infinitely out-weigh all the transient Delights and Advantages that are propounded or offer themselves as the bait to any unlawful practice 2. The particular nature of this Experience it is Peace which doth guard heart and mind Phil. 4. 7. that they are not disturbed or distracted by any thing that befalleth them but enjoy a Calm in their Souls whatever storms overtake them or befal them in the way of their Duty Eph. 6. 15. Having our feet shod with the preparation of the Gospel of peace This is the Gospel shoe there is no going to heaven without it and this is peace that is peace with God when all is quiet within and the quarrel is taken up between God and us we can the better bear the frowns of the World and he calleth it the Gospel of Peace because it mainly dependeth on the Terms of Grace revealed to us in the Gospel the law discovereth the enmity and the breach but the Gospel discovereth how peace may be had He calleth it also the preparation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this peace breedeth a firm and ready resolution to go through all difficulties crosses and hardships Acts 21. 13. I am ready not only to be bound but to die at Ierusalem Well then this is the fruit of Peace and Friendship between God and sinners it breedeth a resolution to hold on our way to heaven notwithstanding crosses and continual hardships and allayeth the bitterness of all Worldly Trouble Thirdly There is Gods Providence and Care over them who is concerned in the Protection of all that love his law and take care to love and please him On the one side God sometimes threatneth the wicked that he will lay stumbling-blocks before them Ier. 6. 21. that is bring those things upon them that shall be a means of ruine to them On the other side Ier. 31. 9. that he will lead the penitent believer in a strait way that they shall not stumble we must not omit Gods Concurrence for it is his Promise that nothing shall offend them His People are very near and dear to him Our Lord telleth us in his discourse against offending them that their Angels do always behold the face of his father which is in heaven Matth. 18. 10. that is though the Angels be appointed to be their Guardians on Earth yet they have their continual returns and recourse to Gods glorious presence to make Requests or Complaints in their behalf or to receive Commands concerning them for as God seeth fit they are imployed in service for the benefit of those little ones I remember Solomon saith Prov. 12. 21. There shall no evil happen to the just but the wicked shall be filled with mischief We can easily understand that the wicked shall be overwhelmed with Gods judgments but how shall no Evil happen to the Righteous since their Troubles are many The meaning of the place is as Augustine well glosseth non ut non eveniant sed ut non noceant they do not stumble at Afflictions nor are they deserted by God as others are God moderateth the Evil 1 Cor. 10. 13. or removeth it Psal. 125. 3. or turneth it to good Rom. 8. 28. Now by this gracious dealing of God it cometh to pass that nothing doth offend them those that depend on the favour of Men and the uncertainties of a worldly condition how many Troubles are they exposed unto Therefore
Reasons with us but a strong inclination of heart to hold us to it else we shall be off and on with God Neh. 4. 6. The building went on because the people had a mind to the work Nothing else will do it but this 3. The Utility We shall have more comfort in the sincerity of our Affections than we can ever have in the perfection of our Actions The People of God that cannot plead the perfection of what they do plead the reality of their Love Iohn 21. 17. Lord thou knowest all things and knowest that I love thee 4. Ex debito We owe so much love to God that every thing that he requireth should be welcom to us for Gods sake they are his Testimonies therefore your souls should love them and bind them upon your hearts and the rather because we are to do our Duty not as Servants but as Friends Ioh. 15. 14. Ye are my friends if ye do whatsoever I command you not ye are my Servants Between Friends there is a perfect harmony and agreement in Mind and Will to do a thing for loves sake to his Friend this is an Act of Friendship Not by servile constraint but to keep them as they are his we are to do what Christ commandeth because he commandeth it and that is to do it in love Otherwise we break the Commands when we keep them Besides the outward Act there must be a ready inclination and delight in our Work Carnal Men the good they do they would not do that obedience is not worthy the name of obedience that is extorted from us men had rather live ungodly if they durst for fear of Punishment 'T is but a slight kind of Religion when Fear prevaileth more than Love they do somewhat God willeth but they had rather leave it undone a man is never firmly gained to God till he prefer Service before Liberty and loveth holiness as holiness But how must we shew this Love By two things by being Aweful and Cheerful Grieved when we offend him Glad when we please him Aweful in avoiding what he forbiddeth and Cheerful in performing what he requireth 1. Aweful you dare not break with God in any one point but are very chary and tender of the Commandments keep them as the Apple of his Eye Prov. 7. 2. that's offended with the least dust or keeping of Jewels Prov. 6. 24. Bind them continually upon thy heart tye them about thy neck as Iewels Choice of them 2. By being Cheerful Ready and Forward to every good Work Psal. 110. 3. A willing People You need not stand urging and pressing the inclination of their hearts swayeth them A Man is hardly kept from that he loveth 1 Ioh. 2. 5. He that keepeth my word in him is the love of God perfected Secondly The Degree I love them exceedingly Doctrine Our Love to the Law must be an exceeding Love First In the General It noteth the height and intensiveness of our Love not a cold Love as Children love things but are soon put out of the humour but an high strong Love that will not easily be broken or diverted such as doth deeply affect the heart Psalm 119. 97. Oh how I love thy Law 't is my meditation all the day We that are so coldly affected to spiritual things do not understand the force of these Expressions An high and strong Love will break forth into Meditation Operation make us sedulous and serious in obeying God Psal. 119. 48. My hands will I lift up to thy Commandments which I have loved 1 Ioh. 2. 5. He that keepeth my Word in him is the love of God perfected Lift up our Eyes to the receiving our Ears to the hearing our Hands to the doing of thy Commandments this argueth Love Secondly The Prevalency Not only high and strong but to a prevailing Degree 1. Such as prevaileth over things without us This is such a Love as is greater than our Love to all other things Wealth Honour Credit Estate yea Life it self For if any thing be loved above out duty to God it will soon prove a snare to us Matth. 13. 44. Sold all to buy the field wherein the treasure was hid All for the Pearl of price a Believer seeth such a treasure in the Word of God that he maketh no reckoning of any Wordly thing in comparison of it But will part with whatever is pleasant and profitable to him to enjoy it rather than be deprived of his Grace if any fleshly sensitive Good or Interest lyeth closer to the heart than the Word of God it will in time prevail so as to make Gods Will and Glory stoop to it rather than this Interest shall be Renounced or Contradicted There is no talking of serving God till you have this prevailing Love and hate all things in comparison of your Duty to God Luk. 14. 26. If any man hate not Father and Mother 2. Such as doth prevail over Carnal Desires and evil Affections within us if it be not a Love that doth eat up and devour our Lusts within us if the bent of your hearts be not more God than for Sin See Baxter page 273 274 275 to 279. in his directions about Conversion There will be Evil in the best and some Good in the worst the critical difference lieth in the prevalent bent of the heart when your dislike of sin is greater than your love then you may say Rom. 7. 20. It is not I but sin that dwelleth in me There must be a renewed self that prevaileth above corrupt self Well then Rest not in some General approbation of the ways of God or inclination to Good but this prevailing Affection that Justleth Sin out of the Soul SERM. CLXXXIII PSALM CXIX VER 168. I have kept thy precepts and thy testimonies for all my ways are before thee DAvid still goeth on in his Plea he had spoken of his Faith and Love and now of his Fear We must 1. Labour for Faith to believe the Promises The Man of God beginneth there I have hoped for thy salvation 2. This Faith must work by Love that is his next step My soul loveth thy Testimonies exceedingly And 3. Love must breed in us a Reverend fear of Gods Majesty and a care to please him in all things This is the third part of the Plea mentioned in the Text I have kept thy precepts and thy testimonies c. In which words First His Integrity is again asserted Secondly The Reason and Incouragement of it First His Integrity is Asserted I have kept thy precepts and thy testimonies Where 't is Notable the Object of his Duty is expressed by two words Precepts and Testimonies Mandatis adjungit testimonia saith Calvin ut ostendat se non tantum agere de regala bene vivendi sed complecti totum salutis foedus He addeth the word Testimonies to that of Precepts to comprize the whole Covenant of Salvation Precepts signifyeth the Moral Law and Testimonies Doctrines of Grace Secondly The moving cause
was not hearty and durable but only formal and Temporary 2 Because they take all occasions to inlarge themselves out of the stocks of Conscience and as soon as their fear is worn off away go all their Religious Pangs and thoughts of the other World and care about it How often is this verisied by daily Experience Many that were frightned into a course of Religion went on from Duty to Duty out of a Fear of being Damned but their Hearts were another way but afterwards they cast off all when they have sinned away these Fears As Herod feared Iohn and afterwards put him to death Mark 6. 19 20. Yea all the while they did good they had rather do otherwise if they durst and therefore did but watch the occasion to fly out 3 Because men of this frame dispute away Duties rather than practice them and are quarrelling at those things which the new Nature would sufficiently incline them unto if they had it In the New Testament God much trusts Love and the number and length of Duties is not stated so exactly because where the Love of God prevaileth in the Heart men will take all occasions of glorifying God and edifying themselves But when men quarrel How do you prove it to be my Duty to do so much and to give so much when the Duty its self is instituted Love will make God a reasonable allowance and not stand questioning how do you prove it to be my Duty to pray so often in my Family or in secret or hear so many Sermons which our constant necessities do loudly call for Men that have a love to a thing will take all occasions to enjoy it or be conversant about it and a willing heart is liberal and open to God and is rather disputing the restraint than the Command how do you prove it is not my Duty and is loth to be kept back from its delight 3. Some do good out of Craft and Design there is some By-end is the cause as Iehu was not so much Zealous for God as his own Interests 2 King 10. 16. And our Lord telleth us of some that make long Prayers to devour Widows Houses Matth. 23. 14. made Piety a colour and pretext to Oppression and that they might be trusted took as a shew of great Devotion And of this strain were those that followed Christ for the Loaves Ioh. 6. 20. To be fed with a Miracle and to live a life of sloth and ease God never set any good thing afoot but some temporal Interest grew upon it with which men were swayed more than with what belongeth to God Use. II. Is to perswade you to choose Gods Precepts I have chosen thy Precepts said the man of God To this end I shall give you both Motives and Directions Motives why you should choose them and then Directions in what manner things are to be attended upon in your choice First For the Motives 1. Choose them because they are Gods to whom you are indebted for Life Being and all things Shall we not obey him that made us and in whom still we live move and have our being We are debtors to him for all that we have and truly we cannot have a better Master He was angry with his People that when the Beasts would own their Benefactors that his People would not own him from whom they had all things Isa. 1. 3. The Brute-beasts the dullest of them the Oxe and the Ass are willing to serve those that feed them and pay a kind of gratitude and shall not we own God Every day your health strength and comforts come out of his hands so every nights Rest and Ease and after this can you sin against God that keeps you by Night and by day 2. These Precepts are all holy just and good What is it the Lord requires of you but to love him and serve him and fear him and forbear those things which hurt the Soul thus he speaks to Israel Deut. 10. 12. Surely these commands are not unreasonable nor grevious You dare not say sin is better that it is more profitable to please the flesh and to wallow in and seek after worldly things O why then dost thou not choose Gods Precepts before the work which Satan would put thee upon for these Precepts commend themselves by their own Evidence 3. In keeping them there 's a great deal of benefit 1. For the present there 's a deal of Comfort and Peace to be be found in the ways of God If there were no reward of Heaven yet there 's such comfort and peace that attends holy living even as heat from the fire that certainly this should draw our choice All her ways are ways of pleasantness Prov. 3. 17. And again the Prophet tells you the fruit of righteousness is peace A man that doth evil hath a sting in his Conscience and a wound in his own Soul But every good action is followed with a Serenity of Mind and an approbation from the heart of him thar doth it Nay you shall not only have Peace but Joy in the Holy Ghost for if you walk in the fear of God you walk in the comforts of his Spirit Acts 9. 31. And the Kingdom of God stands in Righteousness and Peace ay and a distinct Priviledge Joy in the Holy Ghost Rom. 14. 17. What 's the difference between Peace and Joy in the Holy Ghost Peace is a Tranquility of mind resulting from the rectitude of our actions but this joy is an impression of the comforting Spirit This Joy it hath God for its Author he puts it into our hearts therefore it will more affect us then the bare Act of our natural faculties Peace it is an acquittance from Conscience but Joy in the Holy Ghost it is and Acquittance from God who is our Supream Judge and is the beginning of that endless joy which he hath prepared for them that love him in Heaven 2. For the future and final reward that is great and glorious indeed Surely the Glory of the Everlasting Kingdom should invite us to choose Gods Precepts whatever it may cost us to keep them for in choosing Holiness you choose Life and in choosing the ways of God you choose the heavenly inheritance which is the certain end and issue of them So Prov. 8. 35 36. Whoso findeth me findeth Life and obtaineth favour of the Lord But he that sinneth against me wrongeth his own Soul all they that hate me love death Christians when you are about choosing these are the terms propounded to you and they should be seriously weighed by us Evil and Death Good and Life will you choose Sin and Death or Holiness and Life Is the Pleasures of the Flesh for a few hours better then the endless Joy of the Saints If you believe Heaven and hell as you profess to do why should you stand demurring are you content to be thrust out from the presence of the Lord with the Devil and his Angels into unquenchable
462. Mortification pressed p. 280 It helps and is helped by Vivification p. 659 Necessary to walking with God p. 277 278 Murmuring against Providence 1. In entertaining crosses with anger 2. Blessings with disdain-p 519 Caution against it p 485 It makes afflictions sharp and long p. 555 It 's cured by thanksgiving p. 421. 445 Reproof of murmuring in Gods children p. 928 510 From consideration of Gods faithfulness in afflicting us p. 510. Mourning for sins of others a constant disposition to it necessary and occasions often given p. 930. Special seasons that call for it Ibid. Vid. Lamentation Multiplying of expressions in Scriptures to the same purpose is not in vain p. 338 Mutability of the creature p. 779 Mutability of man aggravated from the immutability of Gods Testimonies p. 957 958 Mutual engagement between God and man in the Covenant p. 608 Mysteries though deep in themselves are yet revealed in a plain and familiar style p. 888 N. NAmes of contempt and scorn put upon the best parts of Religion by carnal men 1. Seriousness called Melancholy 2 Self-denial folly 3. Zeal sury 4. Holy singularity faction 5. Conversing with God Enthusiasm 6. Heavenly Discourse cantting 7. Faith credulity 8. Humility stupidness 9. Exact walking preciseness p. 337 338 Name of God well studied the way to remember him p. 367. Name of essence and attributes Ibid. Name of God is that whereby he is made known-9 362 Name of God glorified byacknowledging his mercies 445 Name of God taken in vain by slighty prayer p. 905 Name of the Church Afflicted tossed with tempests 882 Name a good name to be highly prized p. 137 138 To rob a man of his good name is the worst kind of theft p. 140. Nature the course of nature stable and regular an embleme of the stability of Gods Promises p. 583 584 All natures have a propension unto their perfection p. 303 Nature more susceptible of evil than good p. 933 Natural light and strength cannot help us out of our misery p. 110. Natural conscience takes notice only of gross sins p. 859 Natural men are bound to pray p. 160 Natural blindness an obstinate disease p. 171 172 Natural Instinct p. 123. Spiritual Instinct p. 123 Natural and gracious expectations distinguished 1083 Natural changeableness of our spirits shews the necessity of actual assisting grace p. 779 Nearness to God calls for our Reverence and Dependance p. 953 954 Nearness of God what it imports p. 947. What it is and how brought about-948 949 950 951 952 953 Nearer to God the more hateful the sin p. 804 Necessaries ought first to be sought p. 403 Necessities put us upon secret prayer p. 922 Negative faith may be in the wicked and negative distrust in the godly p. 884 Negative holiness not sufficient p. 658 Necessity a reason of desire after Gods word 124. 602 Necessity of chusing Gods precepts p. 1073 Neglect of God damnable as well as profaneness p. 777 Neglect of Gods word the cause of it p. 603 Neglect of God in trouble a great evil p. 917 Negligence in duty dishonourable to God p. 27 New heart Gods gift and the principle of durable obedience p. 753 754 New heart and soft heart both of grace p. 177 New nature the spring of holy desires p. 304 New nature Gods Commandments are suitable to it 316. It carries the soul to God p. 926 New creature in order to new obedience p. 497 New Testament God trusts love under that despensation p. 1076 Qu. Why God does not state duty so exactly under the New Testament as under the Old p. 1076 Night a season for converse with God p. 932 Vid. Watches of the Night Novelty an itch to it a ground of Apostasy p. 213 O. OAth lawful in some cases necessary p. 699 700 Arguments for an Oath p. 700 701 God is invoked as a witness and as a Judg p. 701 In what cases an Oath is lawful 1. In lawful matters 2. Weighty necessary things p. 702 Oath to God must be performed why p. 704 705. Obedience to Gods Laws indispensable p. 497 It must be given without delay why p. 402 403 Without arguing p. 939 940 It must be 1. Sincere 2. Constant 3. Uniform-5 Such Obedience is 1. The beginning 2. The evidence of blessedness p. 5 In Obedience three things are considerable 1. The Principle 2. The matter 3. The manner of it-751 Obedience to God is 1. Reasonable 2. Profitable p. 21 It must flow from a principle of love p. 862 It must be free and unconstrain'd p. 317 How to bring our hearts to it p. 317 Obedience which is 1. Laborious 2. Costly 3. Dangerous is troublesome to the flesh p. 754 755 Whether we are to resolve for Obedience when uncertain of Gods assistance p. 222 Obedience a necessary qualification of those that would be taught of God p. 155 Obedience to God our great security p. 690 Difficulties in the way of obedience overcome by consideration of Gods testimonies p. 892 Qu. How far we may ascribe our comforts and blessings to our Obedience p. 380 Obedience can never be right without hope of Salvation and hope can never be true without obedience to the Commandments p. 1040. See Reasons of both 1040 1041. Object and end of Worship Christ p. 12 Objections against the Scripture answered p. 694 695 696 697 Obscene Discourses an abomination to God p. 1064 Observance of Gods Commandments must be 1. Universal 2. Serious and diligent 3. Setled 4. Constant and persevering 5. From principles of Faith and love 6. Directed to a right end p. 319 320 Vid. Obedience Observe God observes how we carry it in our troubles p. 871. Observation of what passeth between God and us conduceth much to the comforting and quickning of the soul p. 603 Obstinacy there is a holy Obstinacy to cleave to God when he seems to thrust us from him p. 901 Occasions of Thanksgiving p. 425 Occasions of sin to be shunned p. 662 Occasional Meditation what it is how to be improved p. 90. Taking occasion to employ our selves about holy things a sign of a gracious heart p. 931 932 Office of Christ to reduce straying sheep p. 1107 Offerings Gods people have their spiritual offerings p. 720 721. They must be free-will offerings p. 723 Old-age makes sinners more unfit for Gods service-405 1042. Omission sins of Omission damnable-p 22. 26 Omnipresence of God p. 948 Omniscience of God a motive to Obedience p. 26 Omniscience cannot be deceived nor mocked p. 322 Opening the eyes by God shews great wonders in the Word p. 112 Opening our condition before God under sorrow and sin urged p. 165 166 Though God knows our case yet there is need to open our case before him p. 166 Vid. Laying open our case Open profession of Religion necessary p. 206 Opinions about the chiefest good very many St. Austin reckons up p. 288. â—…87 Opportunity to sin trys our sincerity p. 817 818 Opposition increaseth true Zeal p. 856 It
deliver his people from them p. 560 561 562 Property of wicked men to be plotting mischief 738 Plotting mischief exceeding sinful on many accounts Ibid. Policy Civil policy is not opposed by Christs Kingdom and liberty of Gospel-worship p. 144 Popery three grand evils in it 1. Universal Soveraignty 2. Absolute Supremacy 3. Infallibility p. 203 204 Portion of believers is full lasting sure Sure because 1. Confirmed by Gods word and Oath 2. Cannot be wrested from them by violence 3. Shall not be wasted by their own prodigality p. 743 744 Portion of believers is not in this life p. 867 Portion a double notion of the word p. 381 God alone is the godly mans portion p. 382 383 384 385 386 387 388. Whether God be our portion p. 389 Power and faithfulness oft engaged for desence p. 790 Power of Gods word is wonderful in what respects p. 884 885 Power 1. Natural 2. Moral from God p 308 Power of God seen 1. In preserving his Saints in dangers 2. In over-ruling all accidents for their benefit p. 729. Seen in Providence p. 368 369 370 Practise the end of giving forth the word as a light 690 Practice the end of all teaching p. 231 Practice without it the hearing knowing liking of the word are nothing p. 10. 41. 318 319. 690 To approve love delight in commend c. Gods ways without practice profits nothing p. 318 219. 452. 690 691 Practical holiness the way to encrease in spiritual understanding p. 656. why Ibid. 657 Practical knowledg is 1. Directive 2. Perswasive p. 173 Prayer of faith is the voice of Gods Spirit p. 326 Prayer and faith must be conjoined p. 790. 904. 923 Faith set on work in prayer p. 317. 514 Prayer oftentimes a better Vindication of our innocency than an Apology p. 136 An excellent mean to persevere p. 789 790 It 's a duty proper to the best of Christians p. 535 It 's excellencies p. 12. Private and publick prayer p. 921 It supposes our impotency emptiness c. p. 29 It is an excellent remedy against pride p. 521 Prayer doubled argues great sense of sin and mercy p. 515 Prayers sluggish p. 29. 899. Prayer must be join'd with hearing p. 57. Vid. Sincere prayer With purposes of better obedience p. 919. Reasons Ibid. We must be the same out of prayer that we are in prayer p. 904. Vid. Business We must be more affectionate in prayer for Heavenly and spiritual than earthly things p. 904 Precepts must be turn'd into prayer p. 28 Fit matter for prayer p. 479 How we may know whether what we pray for come from the temper of the heart in four particulars p. 479 In what manner we are to pray p. 480. 909 923 What are the grounds of prayer p. 480 It must be continued under the sorest afflictions 716 Praise unseemly in a wicked mans mouth p. 43 Praise belongs to God especially for his loving-kindness p. 940 Praise and Blessing how they differ p. 70. 1014 Why we are so backward to praises p. 1019 Praise and faith live and die together p 420 Matter of praise p. 1016 1017 Praises continue in Heaven p. 42. 1014 Praising God a profitable duty p. 445. 1015 Praising God 1. The Nature 2. The Grounds 3. The Formality 4 The fruit of it p. 1014 1015. Motives to it p. 1015 We must not cease to praise God p. 1016 1017 1018 Precepts Gods precepts must be turned into prayer-28 Vid. Commandments Testimonies Statutes c. Precepts of God to chuse them implys 1. Deliberation 2. Esteem 3. Inclination 4. Resolution 5. Delight p. 1071 1072 Reasons why they are to be chosen p. 1073 Preachers Teachers c. are to preach Gods Word only and wholly p. 77 Predominant sin p. 19 Prodominant love to Gods Commandments p. 1048 1049 Prejudice against God removed by consideration of his Goodness p. 474 Prejudice one great cause of Persecution p. 144 Prejudices lye more directly against the means of Salvation than Salvation it self p. 2 Why men are prejudiced against Holiness p. 70 How to remove prejudices p. 304 Prejudices against Obedience answered by Gods Soveraignty p. 25 Prejudices cause discord amongst Gods people p. 528 They are a cause of error about the word p. 694 Prepared for all events and conditions wisdom p. 644 Prerogative of God to kill and make alive p. 1094 Present things not to be too mucâ—…â—…ored upon p. 546 Present state imperfect p. 1090 Preservation of life is to give 〈◊〉 our life twice over p. 1095 Presumption a rock to be shunned p. 47 48 It renders us incapable of grace and pardon p. 320 It forfeits Gods assisting grace p. 782 The discovery and cure of presumption p. 47 48 It 's a cause of error in judgment p. 694 Presence of God with us in our houses of clay and our Presence with God in the Mansions of glory the best comforts of a Christian p. 514 Pride makes Persecutors p. 517. 563 Discovery of Pride in three things 1. In envying those that are more excellent 2. In contending with Equals 3. In disdaining of Inferiors p. 520. 563 Cure of Pride by three things p. 521 Pride renders not to God according to his benetsfi p. 44 It is abated by the rigor of the first Covenant p. 15 Pride is either Moral or Spiritual p. 129 It is an enemy to knowledg p. 454 The worst sort of Pride to err wilfully from Gods Commandments p. 128 129 130 131 It opposes 1. The Authority 2. The power of God p. 130 It is discovered by impenitency and obstinacy p. 129 829 It is cured by reproach p. 138. 295 And by a sense of our own emptiness p. 243 Priests all Christians are Priests to God p. 721 722 723 Principal mercies promised absolutely others conditionally p. 510 Principles by which we are acted the most considerable thing in our actings p. 760. 791 Principles of Obedience true and false some rotten some less evil some tolerable some purely Evangelical p. 791 863 865 Principles evil 1. Example 2. Force from fear of God or men slavish 3. Bad Designes p. 1075 1076 Privilege and duty of the godly p. 918 919 837 Private prayer p. 921 Vid. Business Private spirit p. 9 Private Christians are to confer of not to preach Gods Word publickly p. 77 78 Whether they are to study Controversies and how far p. 196 Prize the Scriptures why p. 645 Profane persons who p. 1045 Profession of the truth twofold p. 306 Profession of Christianity upon terms of losses d. 415 It is necessary why in what manner how far p. 332 333 Profit by the word of God comes from the grace of God p. 72 And from owning the word as righteous and faithful p. 939 940 Progress of sin 303 Promises should be our delight before their accomplishment p. 081 Promises our encouragement in walking with God p. 6. 29 They go hand in hand with precepts p. 28. 742. 458. 338 They give more comforts than arguments drawn from
is to be allotted for immediate Worship p. 1019 Time and things of time lessened by consideration of Eternity p. 570 Time when God will wipe off the Reproach of his people p. 871 Whether it be convenient to have fixed times for Prayer p. 1020 Times bad times discover good Men p. 780 865 God has a time for punishing sinners p. 856 And his time is the best time p. 857 And a short time p. 857 His time is when Impiety is come to the height p. 858 How to be good in bad times p. 865 866 Tongue must not only pray but the Heart p. 903 Trade of sin what p. 17 Tradition of the Church not a sufficient ground for our receiving the Word p. 861 Transitory things not to be sought p. 875 Treading under foot what it implieth p. 793 God treads the wicked under foot why p. 794 Treasâ—…s heavenly beyond these of the earth p. 525 Gods Promises are our Treasures p. 742 Trembling the import of that word p. 808 Trembling at Gods word hinders not our delight in it p. 1003 Trial of Faith and Patience p. 139 538 297 298 God delays to try Faith and Patience p. 325 Trial of Uprightness p. 140 289 Trial of Gods word p. 857 Trials ought not abate our Love to God or his word p. 553 God tries his people before he Crowns them p. 865 One of the ordinary Trials of Gods people is Persecution p. 995 Tribunal of Christ we may appeal thither when unjustly condemned by men p. 38 Sincerity gives confidence to appear before that Tribunal p. 533 Troubles of the Righteous many p. 413 414 When they become Blessings p. 524 158 The word Supports under troubles p. 524 525 The word cures Troubles of heart p. 146 They should drive us to the word p. 526 And to God p. 918 why ibid. p. 1083 God Exercises Churches and Persons with great Troubles p. 882 Truce no Truce to be made with sin p. 339 Trusting in God hath great Benefits annext to it p. 324 God to be trusted upon his naked Word p. 321 325 Trust two grounds of trusting in God 1. Gods Wisdom 2. his Vigilancy p. 563 564. what it is p. 321 322 325 Trusting in outward helps evil p. 918 Arguments to trust in God p. 769 770 324 Gods goodness the life of our Trust in him p. 474 477 Trusting God engages God to secure us p. 822 325 We may plead our trusting God in our Prayers p. 326 Means for trusting in God p. 325 Characters of it p. 326 Truth and Iustice in all Gods Providences p. 39 Truth of Scripture is 1. Certain 2. Profound p. 622 625 Truth is the perfection of the understanding p. 84 Truth must be professed 1. knowingly 2. wisely 3. godly 4. sincerely 5. meekly c. p. 333 334 Truth of Scripture suitable to all our necessities p. 84 Truth of Gods word 1. in making 2. making good his Promises p. 939 940 Truth Relates to some Word of God p. 579 Truth will prevail at last p. 336 What Interest God hath in Truth p. 851 God is Truth p. 830 Truth is to be chosen because there are many crooked and erroneous Paths in the world p. 193 194 Way of Truth 1. to be taken upon good evidence Reasons thereof 206 207 2. we must cleave to it when we have chosen it p. 207 Turning the back upon Gods Counsels what it is who they are that do so p. 154 When a lesser Truth hinders a greater good it ought to be concealed p. 333 Turning to God is the end of considering our ways p. 399 What turning to God is p. 399 400 Type Israel guided by the Pillar of Cloud by day and Pillar of Fire by night a Type of our Conduct by Gods word p. 689 Lamp of the Sanctuary a Type of Gods word burning and shining p. 689 V. VAil upon the understanding fourfold p. 108 Vain-Glory cured by Reproach p. 296 Vanity what meant by it p. 277 Vanity of thoughts appears 1. in their slipperiness 2. Folly 3. Carnality 4. Filthiness p. 758 759 How to be prevented or suppressed p. 762 763 634 cured by Meditation p. 930 vid. Thoughts Valentinian his Zeal against false Worship p. 852 Valuation of Gods word above wealth p. 1062 Value of the word to be judged by the cost that we 〈◊〉 are at for it p. 38 126 Valuation of the word whence p. 492 876 what it is p. 873 874 Motives to value the word p. 869 335 494 Try all whether we value the word p. 869 294 Variety of Gifts and Graces in the Saints and all useful p. 520 527 Variety of Mercies in God meet with the Variety of Necessities in man both in respect of Sin and Misery p. 316 317 Variety of Providences very useful p. 826 Vehemency required in Prayer p. 898 899 921 922 It implies the heart not the voice p. 921 Vigilancy of Providence a ground of trusting in God p. 564 Vigilance in Prayer an Argument we make a business of it p. 920 Vindication of God by his impartial punishing of his own peoples sins p. 810 935 Vindication of Gods love to his people though he afflicts them p. 911 912 980 981 982 935 937 938 Vindicative Iustice of God on sinners p. 935 Visible Church is mixed p. 803 Gods Judgments on the visible Church to make a separation between sincere and hypocritical Professors p. 805 Virtue of Gods word must be expressed in our lives p. 940 in Righteousness and Truth ibid. Unactive Desires come to nothing p. 31 Unbelief sins against Gods Authority and Truth p. 9 It is a cause of delaying Repentance p. 408 Unbelief the cause 1. of coldness in duty 2. boldness in sin p. 286 287 Uncertainty 1. of Life 2. of the means of Grace 3. of the Grace of God accompanying those means p. 404 405 Uncheangeableness of God and his Testimonies p. 889 890 Unchangeableness of Gods Nature argueth the unchangeableness of his Purposes p. 547 Unconstancy of our hearts needs Vows Resolutions Oaths p. 701 708 Undefiled implies not absolute Purity or legal Perfection but Sincerity p. 3 Undefiledness is to be understood according to the tenor of the New Covenant which excludes not Gods mercy p. 5 Undertaking of God more than ours p. 221 Understanding necessary to the keeping Gods Law p. 232 Means to get it p. 234 Understanding Wisdom Counsel how they differ p. 636 Understanding moves the Will and Affections p. 863 685 Motives to get understanding p. 685 Understanding gotten from Gods word v. Knowledge is better than that gotten by long experience p. 651 Undertaking of God for us is sufficient for our security p. 821 221 Undutifulness to Superiors argueth Pride p. 520 Undervaluing Gods word reproved p. 886 887 â—…unded Assent to truth a Reason of Apostacy p. 212 Unseigned desire to return to Duty a note of Sincerity p. â—…106 Uniformity of Obedience to God its Nature p. 5 Uâ—…rm A true Christian is Uniform in all times 〈◊〉 c.
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
aetatis partem perdunt vacando intending their Sabbath time This is the sense of Nature to think all lost that is bestowed upon God Flesh and blood cryeth out What need this waste they cannot spare time from their Callings they have Families to maintain Oh let me tell you by serving God you drive on two cares at once Worldly Interests are cast in to the way of Religion and though not designed and intended by us these things are added to us For comforts and manifestations of God we have them many times in our recess and the privacy of our retirements in a more plentiful manner than elsewhere The Spouse inviteth the Bridegroom Cant. 7. 11. Come my beloved let us go forth into the field Upon which Bernard O sancta anima fuge publicum fuge an nescis te verecundum habere sponsum qui nequaquam tibi velit indulgere praesentiam suam coram aliis We have most experiences of God when we are alone with him and sequestred from all distractions of company and business solacing our selves with God Exod. 3. 1. Moses drove the sheep to the backside of the Wilderness and came to the Mount of God he goeth aside from the other shepherds that he might converse with the great Shepherd and Bishop of our souls and there he seeth the vision of the fiery bush Usually God cometh to us in our deep meditation when the soul is most elevated and fittest to entertain the comforts of his presence then we have sensible experience of God The standing spiritual benefits of Meditation are many It imprints and fastens a truth upon the mind and memory deliberate thoughts stick with us as a Lesson we have conned is not easily forgotten Civet long kept in a Box the scent remaineth when the Civet is taken out Sermons meditated on are remembred by us long after they are delivered It sets the heart a work The greatest matters will not work upon him that doth not think of them Tell them of sin and God and Christ and Heaven and Hell and they stir them not because they do not take these truths into their deep thoughts or if they be stirred a little it is but a fit while the Truth is held in the view of Conscience We had need inculcate things if we would have them to affect us The Steel must beat again and again upon the Flint if we would have the sparks flye out so must the understanding bear hard upon the will to get out any affection and respect to the ways of God It sheweth the beauty of Truths When we look upon them in transâ—… we do not see half that is in them but upon a deliberate view it more appeareth As there is a secret grace in some that is not discerned but by much converse and narrow inspection It helpeth to prevent vain thoughts The mind of man is restless and cannot lye idle therefore it is good to imploy it with good thoughts and set it a work on holy things for then there will be no time and heart for vanity the mind being prepossessed and seasoned already but when the heart is left to run loose vanity encreaseth upon us Oh Christians Meditation is all it is the Mother and Nurse of knowledg and godliness the great instrument in all the offices of Grace We resemble the Purity and Simplicity of God most in the holiness of our thoughts Without Meditation we do but talk one after another like Parrots and take up things by meer hearsay and repeat them by rote without affection and life or discerning the worth and excellency of what we speak It is Meditation that maketh Truths always ready and present with us Prov. 6. 21 22. Bind them continually upon thy heart when thou goest it shall lead thee when thou wakest it shall talk with thee But I forbear 2. Whereby the mind is applied to serious and solemn consideration I add this to distinguish it from occasional Meditation and those good thoughts that accidentally rush into our mind and to note the care and attention of soul that we should use in such an exercise It is musing makes the fire burn glances or transient thoughts or running over a Truth in haste is not Meditation but a serious attention of mind It is not to take a snatch and away but to make a meal of Truth and to work it into our hearts Alas a slight thought that is like a flash of lightning gone as soon as come doth nothing Constant thoughts are operative and a Truth the longer it is held in the view of conscience the more powerful it is Deut. 32. 46. Set your hearts to all the words which I testifie among you this day A sudden thought may be none of ours it may be unwelcome and find no entertainment with us but set your hearts to it Luk. 9. 44. Let these things sink down into your hearts let them go to the quick Prov. 18. 1. Through desire a man having separated himself intermedleth in all wisdom Then is a man fit for these pure and holy thoughts for intermedling in all wise and divine matters when he hath divorced himself from other cares and is able to keep his understanding under a prudent confinement 3. Of the Truths which we understand and believe In Meditation we suppose the object understood for it is the work of study to search it out of Meditation to enforce and apply it and we suppose it believed and granted to be a Truth The work now is to improve our assent that it may have an answerable force and efficacy upon the soul. 4. It follows in the description For practical uses and purposes Meditation is not to store the head with notions but to better the heart We meditate of God that we may love him and fear him of sin that we may abhor it of hell that we may avoid it of heaven that we may pursue it Still the end is practical to quicken us to greater diligence and care in the heavenly life USE 1. To reprove those that are seldom in this work Worldly cares and sloath and ease divert us if we had an heart we would have time and leasure The clean beasts did chew the cud We should go over and over and over again the Truths of God in our thoughts But alas 1. Either men muse on trifles all the day their minds are full of chaff and vanity Oh! hast thou thoughts for other things and hast thou no thoughts for Gods precepts Hast thou not a God and a Christ to think of And is not salvation by him and everlasting glory worthy of your choicest thoughts You have thoughts enough and to spare for other things for base things for very toys and why not for God and the word of God why not for Christ and that everlasting Redemption he hath accomplished for us If a man would throw his meat and drink down the Kennel rather than give to him that asketh him the world would cry shame