resigned our selves to Christ and the hands of Consecration have passed upon us When Ananias had dedicated that which was in his power and kept back part for private use God struck him dead in the place Acts 3. 5. And if we alienate our selves who were Christs before the Consecration of how much sorer vengeance shall we be guilty Gods Complaint was just Ezek. 16. 20. Thou hast taken thy sons and thy daughters whom thou hast born unto me and these hast thou sacrificed unto them to be devoured And if Satan hath a full interest in you by doing his lusts as he had in them by that Rite of Worship is not the wrong done to God the same 2. It is a sure note of a carnal heart For it is not only incongruous that a renewed man should let sin reign but impossible De jure it ought not de facto it shall not be The exhortation and promise Rom. 6. 12. with 14. verse 12. Let not sin reign in your mortal bodies There is the exhortation while you have these mortal bodies sin will dwell in you but let it not reign over you God suffereth it to dwell in us for our exercise not our ruine Then the promise Verse 14. Sin shall not have dominion over you for ye are not under the Law but under Grace Let not shall not It is true sin remaineth in the godly but it reigneth not there 'T is dejectum quodammodo non ejectum tamen Cast down in regard of regency not cast out in regard of inherency Like the Beasts in Daniel Dan. 7. 12. They had their dominion taken away though their lives prolonged for a season Some degree of life but their reign broken The Israelites could not wholly expel the Canaanites yet they kept them under There will be pride earthliness unbelief and sensuality dwelling moving working in them but it hath not its wonted power over them Christ will not reckon men slaves to sin by their having sin in them nor yet by their daily failings and infirmities or by their falling now and then into foul faults by the violence of a temptation unless they make a constant trade of sin and be under the dominion of it without controul and set up no course of mortification against it 3. The reign of sin is so mischievous Sin when it once gets the Throne groweth outragious and involveth us in many inconveniences e're we can get out again Therefore they that know the service of sin as we all do by sad experience should use all caution that it never bring them into bondage again The work and wages of sin are very different from Gods work and wages The Apostle compareth them when he disswadeth them from the reign of sin Rom. 6. 21 22. For when ye were the servants of sin ye were free from righteousness What fruit had you then in those things whereof ye are now ashamed for the end of those thing is death But now being made free from sin and become servants to God ye have your fruit to holiness and the end everlasting life You have had full experience of the fruits of sin of Satans work what fruit then before you had tasted better things before you had a contrary principle set up in your hearts you are ashamed now to think of that course now you know better things But what fruit then Satans work is drudgery and his reward death The Devil hath one bad property which no other master how cruel soever hath To plague and torment them most which have done him most continual and faithful service Those that have sinned most have most horror and every degree of service hath a proportionable degree of shame and punishment He is an unreasonable Tyrant in exacting service without rest and intermission The most cruel Oppressors Turks and Infidels give some rest to their Captives but sin is unsatisfiable Men spend all their means and all their time and all their strength in the pursuit of it yet all is little enough And what is the reward of all but death and destruction Now judge you to whom should we yield obedience and who hath most right to be Sovereign He who made us and redeemed us and preserveth us every day none but he can claim title to us he to whom we are Debtors by so many Vows so many Obligations Or else Satan our worst enemy who is posting us on to our own destruction 4. It is so uncomely and misbecoming the new estate wherein we have so many helps and encouragements to resist sin First For helps you have an opposite principle to give check to it the seed of God or new nature Since Christ hath put Grace into your hearts to resist sin 't is your Duty not to suffer it to be idle and unfruitful Rom. 6. 11 12. Reckon your selves to be dead indeed unto sin but alive unto God through Iesus Christ our Lord. Let not sin therefore reign in your mortal bodies that ye should obey it in the lusts thereof You want no ability to encourage you have an observing witness to give check to it the Spirit of God who will help you in this work Rom. 8. 13. He will be your Second neither we without the Spirit nor the Spirit without us There is a life and power goeth along with every Gospel-Truth Laziness pretendeth want of power but what is too hard for this Spirit Then Secondly For encouragement In every war are two notable encouragements goodness of the Quarrel and hopes of Victory as David 1 Sam. 17. 36. We have these in our Conflict and Combat with sin First Our Quarrel and our Cause is good 't is the Quarrel of the Lord of Hosts which you fight We stand with Christ our Redeemer who came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might destroy the works of the Devil He hath begun the battle we do but labour to keep under that enemy which Christ hath begun to slay and destroy Sin is not only an enemy to us but to him 'T is against him and hindreth his Glory in the World and the subjection of his Creatures and Servants Were it not for sin what a glorious Potentate would Christ be even in the judgment of the world Secondly Hope of the Victory Our strife will end and it will end well Those that are really earnestly striving against sin are sure to conquer Rom. 6. 14. Let not sin reign c. And it shall not If there be but a likelihood of Victory we are encouraged to fight here a Christian may triumph before the Victory Non aequè glorietur accinctus ac discinctus 1 Kings 20. 11. Let not him that girdeth on his harness boast himself as he that putteth it off There will come a good and happy issue in the end even a Conquest of sin For the present we overcome it in part it shall not finally and totally overcome us in this World and shortly all strife will be over Rom. 16. 20. The God of
as absolute and sovereign Lord of all his own actions He works all things according to the counsel of his own will Ephes. 1. 11. and Rev. 4. 11. Thou hast created all things and for thy pleasure they are and were created As his wisdom saw fit so he hath placed Creatures in several ranks of Beings the Fish cannot complain that it was made without feet or hands nor the Ass that it was made for burthen that it is not fierce and mettlesome as the Horse which was made for battel And we men whatever was given us by Creation it was not a matter of right but the mere effect of Gods good will and pleasure He might have made us Stocks and Stones and not living Creatures and among living Creatures Plants only with the life of vegetation and growth Or if he had given us a sensitive life he might have placed us in the lowest rank he might have made us Toads or Vipers or Horse and Mule without understanding and not men And among men all the blessings and priviledges to which we were born might have been withheld without any injustice 2. He hath a right of using and disposing of them so made according to his own pleasure to appoint them to be high or low miserable and afflicted or prosperous and happy as it shall be for his Glory Rom. 11. 36. All things are of him and from him and to him to whom be glory As God made the Creatures for himself so he governs them ultimately terminatively for himself There is no cause of murmuring and repining when he will use us as he pleaseth for his own Glory Isai. 45. 9 10. We cannot say Why dost thou thus It is enough to silence all Tempests in our souls God did it Psal. 39. 9. I was dumb I opened not my mouth because thou didst it Now this is true in the dispensations of Grace as well as in the blessings of this life to some God gives Grace to others not some are elected to mercy others left to perish in their own sins one is taken and another left Matth. 24. 40 41. There were two Thieves upon the Cross together with Christ God saves the one passeth by the other He may do with his own as he pleaseth He being Sovereign is obliged by no Debt of Law or the Command of any superior power and therefore-hath mercy on whom he will have mercy and whom he will he hardeneth Rom. 9. 18. Election is an act of Sovereignty and Dominion God might have left all in misery as he left the faln Angels none of them that sinned are recovered out of their misery and are we of a more noble consideration than the Angels than those Spirits One of them could have done God more service than many men could do therefore as he left all those Angels in their sinful condition so it 's a mercy that when he might have destroyed all mankind he would save any God could have given Iudas a soft heart as well as Peter but he does not He will be master of his own gifts Only this clears his Justice None are denied Grace but those that deserve it should be so none by God are compelled to sin none are punished without sin but in all his gifts and in what he doth as supreme Lord his will is his reason Secondly God may be considered as Governour and Judge and so he gave a Law to the Creatures and his governing Justice consists in giving all their due according to his Law This is to be distinguished from the former for God that is arbitrary in his gifts is not arbitrary in his judgments Observe that he is arbitrary in his gifts he hath mercy on whom he will have mercy but in his judgments he proceedeth with men according to their works according to a law or outward rule Of this governing Justice the Scripture often speaks Deut. 32. 4. He is a righteous God and all his ways are judgment So Psal. 7. 9. He will judge the world in righteousness and will minister judgment to the people Now this governing Justice of God is twofold either Legislative or Judicial First Gods Legislative Justice This determines mans duty and binds him to the performance thereof and also decrees and sets down the rewards and punishments that shall be due upon mans obedience or disobedience God made man rational or a voluntary Agent capable of good and evil with desires of the good and fears of the evil and therefore God as universal King that he might rule him according to his nature hath made for him a Law that revealeth good and evil with promises to move him by desire and hope of the good and with threatnings to drive him by a necessary fear of the evil So Deut. 30. 15. See I have set before thee this day life and good and death and evil It is true of the Law of Moses and it is true of the Gospel of Christ Jesus he deals With us this way that I may not make a distinction between the Law and the Gospel what 's the Law of the Gospel Mark 16. 16. He that believeth and is baptized shall be saved but he that believeth not shall be damned Now this Law is the rule of mans duty and Gods dealings with all those that have received it Secondly There is his Judicial Justice called also distributive and this is that whereby he renders unto men according to their works whether they do good or evil without any respect to persons 1 Pet. 1. 17. Without respect of persons he judgeth according to every mans work The persons that may be respected in Judgment is some external thing that hath no affinity with the cause in hand Now when God comes to judge of the breach of his Law or the keeping of his Law he hath no respect of persons high or low rich or poor professing or not professing Christianity he deals with them as they have walked according to his Law His Judicial or distributive Justice is declared at large by the Apostle Rom. 2. 5 6 7 8 9. There Gods executing Judgment according to his Law is described and you find it twofold remunerative or vindictive First His remunerative or rewarding Justice It is just with God to reward our obedience and to give men what his promise hath made due to them It is true we cannot expect reward from God in strict righteousness or by the exact Laws of Commutative Justice and strict righteousness in this fallen estate as if there were an inward condignity of our works to that which God gives Oh no that is disclaimed by the Saints Psal. 103. 3. Who forgiveth all thine iniquities Psal. 143. 2. Enter not into judgment with thy servant for in thy sight shall no man living be justified From any exuberancy of merit we cannot expect a reward from God but we may and ought to encourage our selves from his righteousness even that it is not an unrighteous thing with God to give us
mans holiness consists in loving God therefore his holiness need to be tryed whether it be a sincere love to God Psal. 44. 17. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant There 's a tryal of love A man of strength seeks a fit Adversary to deal withal It is no tryal to a man of strength and courage that he can bear down a Child If we would try our strength fortitude sincerity and courage we had need be exposed to difficulty sometimes as the skill of a Pilot is seen in a Storm and Tempest and a valiant Souldier's in a Battel Verberat nos lacerat nos Iehovah patimur non est saevitia certamen est Sen. Doth the Lord scourge us doth he break us and tear us in all our concernments in pieces bear it it is not cruelty it is a tryal Religion must cost us something else it is worth nothing It will give you no comfort till it be tryed and therefore there 's a necessity that we should be tryed 4. Afflictions have their profit and use and conduce to our good Heb. 12. 11. It yields Grace and comfort to us it is the fruit of righteousness and the peaceable fruit of righteousness that is that righteousness which brings peace Outward troubles occasion an encrease of inward blessings Outward things are but shadows of better If God deny the shadow and give us the substance have we cause to murmure If God do deny the Picture but give the thing it self hath that man cause to complain If we have not abundance yet if we grow rich in faith rich in grace Iames 2. 5. we have no cause to repine against God Though we flow not in ease and plenty yet if we have a full tide of spiritual consolation if we have no respect in the world yet if we have the favour of God we have no reason to complain Levi had no portion among his Brethren but God was his portion So it is here good men have comfort and support at least in all their troubles they may be accounted miserable but they are not so especially if we consider that a great part of their goodness lies in their mortification and contempt of the world So that to a man that is as God would have him to be that which is a misery to others is none to him for his affections are weaned Therefore if we have an encrease of Grace and spiritual comfort we have no reason to quarrel against Gods Providence 5. Good men are but in part good and it is fit their carnal part should be chastised that while there are remainders of sin there should be some trouble that God should burn and cut here that he might spare hereafter that we should be judged of God and not condemned with the world 1 Cor. 11. 32. It is better that we should have our troubles than all our consolations here and nothing but Hell and misery in the world to come Use 1. Information If God be righteous then all that comes from him is righteous His word and his works Modus operandi sequitur modum essendi Righteous art thou O Lord and then Upright are thy judgments God acts according to his Being It is true a man may be just and yet all that proceeds from him may not always be just Why He is not essentially just but God being essentially just all that he does or says is just also A mans actions are one thing and his rule another A Carpenter that hath a Line without him may sometimes chop besides his Line but a man whose hand is his own Line can never chop amiss So a mans rule is without him his righteousness is one thing his nature another he may swerve and be just But God's act is his rule his righteousness is himself therefore whatever he does is just and righteous Men may be deceived but God deceiveth none and is deceived by none 1. His Word and every part of his Word is just it is in all things right commanding those things which natural Justice exacteth and forbidding those things which have a natural sinfulness and turpitude in them God is just and all his Judgments are just the way he hath set down for the justifying of Sinners and receiving them are just and righteous Rom. 3. 26. And the way he hath set down for the sanctifying of men to guide men in holiness it is a just Law Rom. 7. 12. The Commandment is holy just and good becoming such a pure nature to give and having nothing of exorbitancy or irregularity 2. The way God hath prescribed for saving such as follow this way of sanctification is just The righteous Judg will give a Crown of righteousness in that day 2 Tim. 4. 8. And the way for punishing such eternally as do despise eternal mercies is just they have received a just recompence of reward especially those that neglect so great salvation Heb. 2. 3. Gods Law flows from his righteous nature and it is a Copy of his righteousness therefore it becometh those that confess God to be righteous to acknowledge his Laws such and to live according to them 3. His works God hath his Judgments for those that do not accept the way of righteousness prescribed by him Psal. 145. 17. The Lord is just in all his ways and holy in all his works We are too busie in interpreting wrongs to others but when it lights upon us we do not acknowledge it Neh. 9. 33. Thou art just in all that is brought upon us c. Nay if thy hand be never so smart upon us Lord thou art righteous in all The only way to suppress murmuring and silence disputes and rebuke the Waves and Winds of discontent that toss the soul to and fro is to remember all Gods ways are just and true God taketh it ill when we question any of his works Are not my ways equal saith the Lord Ezek. 18. 25. When we thus acknowledge the dispensations of God to ourselves we may with profit observe them or others that we may applaud his proceedings Rev. 15. 3. Great and marvellous are thy works just and true are thy ways O King of Saints So Rev. 19. 2. For true and righteous are his judgments for he hath judged the great Whore which did corrupt the Earth with her fornications There is no hurt done and they are confirmed in his promises and the rule set down in the Scripture not afflicted but on just grounds 'T is good to observe this in all his dispensations Use 2. If God be a righteous God and all his Judgments right this is terrour to wicked men that securely wallow in the pleasures of sin without remorse and trouble Go on in the way of your own hearts give satisfaction to your senses please your eye withhold not your heart from any comfort you delight in but remember for all these things God will bring thee to Judgment As cold water
satisfieth not And Ioh. 6. 27. Labour not for the meat that perisheth but for that meat which indureth to everlasting life And partly as it ingageth to Constancy in Obedience for it must last as long as our Rule lasteth You are eternally bound to love God and Fear him and Obey him We must not only begin well or serve him now and then in a good Mood but so love God as to love him for ever so cleave to him as never to depart from him For his Law is an eternal obligation you must never cease your work till you receive your wages and that is when you enter into Eternity Yea much of our work is wages Loving Praising God all Duties that do not imply weakness are a part of our Happiness Thus it hath a greater influence upon our Obedience then we were at first aware of 3. Because it conduceth much to our Comfort The Apostle telleth us that the Comfort of Believers is built upon two immutable grounds therefore 't is so strong Heb. 6. 18. Now this Everlasting Righteousness of Gods Testimonies is a comfort to us 1 In all the changes of Mens Affections towards us sometimes they smile and sometimes they frown but the Promises ever remain the same There is yea and nay with men but not with the Promises they are all yea and amen in Christ. 2 Cor. 1. 20. Times alter and change but the tenour of the Covenant is always the same 2 It Comforts us in the changes of Gods dispensations to us God may change his dispensations yet his purposes of Grace stand firm and are carried on unalterably by various and contrary means We must interpret Providence by the Covenant not the Covenant by Providence We know the meaning of his works best by going into his Sanctuary The World misconstrueth his work and dealing to his Children many times if it be rightly interpreted you will find Gods Righteousness is an Everlasting Righteousness Sometimes Gods Providence is dark but always just Psal. 97. 2. Clouds and darkness are round about him Righteousness and Iudgment are the Habitation of his throne Hab. 1. 12. Art not thou from everlasting O Lord my God That was the Prophet's support in those sad times when a Treacherous people were exalted when he was imbrangled and lost about Gods dispensations this was his comfort and support Gods Eternal Immutability in the Covenant He is always the same loveth his People as much as ever as faithful and mindful of his Covenant as ever only a vail of sense covereth our eyes that we cannot see it 3 It Comforts us against the difficulties of Obedience when it groweth Irksome to us The difficulty and trouble is but for a while but we shall everlastingly have the Comfort of it 2 Cor. 4. 17. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory Then 't will be no grief of heart to us to have watched prayed striven against sin suffered continued with him notwithstanding all Temptations Rom. 2. 7. To them who by patient continuance in well-doing seek for Glory Honour and Immortality eternal Life 4 'T is a Comfort in Death We change and are changed but God is always the same the Righteousness of Christ will bear weight for ever Dan. 9. 24. to bring in an everlasting Righteousness The fruits of Obedience last for ever Psal. 112. 7. His Righteousness endureth for ever How Comfortable is this to remember that we may appear before God with this Confidence which he hath wrought in us that the Covenant of Grace is an everlasting Charter that shall never be out of Date nor wax old Use. Let it be thus with us let it be so deeply imprinted upon our Minds that it may leave an Everlastingness there upon the frame of our Spirits for then we are transformed by the Word and cast into the Mould of it Now who are they that have an Everlasting Righteous frame of heart 1. Such as Act out of an everlasting Principle or the new Nature which worketh above the World The Word ingrafted is called an Incorruptible seed or the seed of God 1 Pet. 1. 23. that abideth in us 1 Ioh. 3. 9. when there is a Divine Principle in us such a Principle as is the seed and beginning of Eternal Life when the Word hath rooted it self in our hearts 2. Such as by their constant progress towards an Everlasting estate are going from strength to strength serving God and cleaving to him in a uniform constant Course of Holiness not by fits and starts but unchangeably Act. 24. 16. to have always a Conscience void of offence Again when you are in such an estate wherein you can bear the Trial of those everlasting Rules Gal. 6. 8. He that soweth to the flesh shall of the flesh reap Corruption but he that soweth to the Spirit shall of the Spirit reap life Everlasting Rom. 8. 13. If ye live after the Flesh ye shall die but if ye through the Spirit do mortifie the deeds of the Body ye shall live In short If you have everlasting Ends 2 Cor. 4. 18. While we look not at the things that are seen but at the things which are not seen for the things which are seen are Temporal but the things which are not seen are Eternal Not making things Temporal our scope and aim that will not satisfie us when we are deeply possessed with the thoughts of the other World 1 Cor. 2. 12. We have not received the Spirit of the World and look upon all other things by the by and use the World as if we used it not 1 Cor. 7. 29 30. Secondly I come now to the Prayer Give me understanding and I shall live I. Here is the benefit asked Understanding II. The Person asking David Give me III. The Person from whom it is asked from God I. The Benefit asked give me Understanding that is the saving knowledge of Gods Testimonies Doctrine One great request that we have to put up to God should be for the saving knowledge of his Testimonies The Reasons why this should be our great Request to God First The necessity of Understanding that will appear 1. Because of our Ignorance and Folly which is the cause of all our sin Tit. 3. 3. We our selves were sometimes foolish and disobedient Therefore Disobedient because Foolish Every natural man is a Fool blind in spiritual things whatever understanding or quickness of Judgment he hath in other things In all things that relate to God and Heaven Blind and Foolish and cannot see afar off 2 Pet. 1. 9. He that lacketh these things is blind And you shall find that sinners are called Fools Prov. 1. 22. How long ye simple ones will ye love simplicity And scorners delight in scorning and Fools hate knowledge Psal. 75. 4. I said unto the Fools deal not foolishly and to the wicked lift not up the Horn. They follow their own Wit and Will to the
passage out of the one into the other shall be yours also It is also the beginning and foundation of all Obedience and if this were once seriously and heartily done other things would succeed the more easily He that is indeed Gods will use himself for Gods glory and service and God shall have a share in all that he hath and doth Rom. 14. 7 8. None of us liveth to himself and no man dieth to himself for whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lords They came off so freely 2 Cor. 8. 5. And this they did not as we hoped but first gave their own selves to the Lord and unto us by the Will of God This enliveneth our whole work it is no hard matter to perswade them that have given up themselves to God to part with any thing for Gods Use. III. Because of the danger both in regard of Sin and Judgment if we do it not aright 1. In regard of Sin rash and sudden engagements are seldom sound Mar. 13. 20 21. The stony ground received the Word with joy and forthwith the good seed sprang up but the blade soon withered usually suddain undertakings are accompanied with faint and feeble prosecutions and though men are warm and passionate for the present within a while it cometh to nothing All their promises are broken as Tow is burnt in the fire 2. In regard of Judgment every Consecration implyeth an Execration if you break with God after you have ingaged your selves to him your Condition is worse it aggravateth every deliberate sin and hastens Judgment for God will avenge the quarrel of his Covenant Lev. 26. 25. better never begin or the word pass out of your Mouths or thought enter into your Heart unless you be sincere mean as you say It is dangerous to alienate things once Consecrated this is the worst kind of Sacriledge that shall not go unpunished Use. You see then what seriousness we should use in devoting our selves to God or promising Obedience to him 1. Remember the weakness of a Creature that you may resolve in God's strength 2. Consider incident Temptations whether any thing be like to shake you in your Covenanted Course that you may arm your selves against it 3. Consider your more particular affections where the business is like to stick most there are tender parts 4. Consider the weight and importance of Subjection he will not be contented with a little Religiousness by the by but you must love him with all your heart and all your soul and serve him with all your might 5. Consider the strength of your Resolution that you be irrevocably everlastingly put under the Soveraignty and Command of God Thus do and you will find success and comfort in your Deed. Now to the words themselves there is first an Intimation of a Prayer where 1. The Vehemency I cryed 2. The Object or Person to whom to thee I cryed David keepeth up his Fervour What Crying in Prayer is I have shewed in the former Verse I shall observe now Doctrine III. That great Trouble and sense of Danger puts an edge upon Prayer and kindleth our Affection in it When Israel was under sore bondage God saith Exod. 3. 6. I have seen the affliction of my people in Aegypt and have heard their cry Afflictions make us cry in prayer not only speak An ordinary Affection is vox orationis it speaketh to God in prayer but a vehement Affection is clamor orationis the cry of Prayer Ordinary prayers speak to God but earnest prayers cry to God and though remiss and cold wishes vanish in the Air yet strong cries pierce the Heavens They have a shrill accent and cannot be kept out from God Iudg. 4. 3. The Children of Israel cryed unto the Lord for he had nine hundred chariots of Iron So Iudg. 6. 5 6 7. They cryed to the Lord because of the Midianites who came up as Grasshoppers David Psal. 18. 6. In my distress I called to the Lord and cryed to my God he heard my voice out of his Temple and my cry came before him even into his ears He prayed not seldom but often and frequently not slackly but with fervency and earnestness 1. Affliction will teach men to pray that never prayed before The rude Mariners in a storm called every man upon his God Qui nescit orare discat navigare Ionah 1. 5. Those that neglect God at other times as if they had no need of him or pray faintly are then glad to seek to him for succor and safety Psal. 73. 34. When he slew them then they sought him and enquired early after God The natural principle of fear of death and love of self preservation puts them upon it So Ier. 2. 27. In their affliction they will say arise and save us Iudges 10. 10. And the children of Israel cryed unto the Lord saying we have sinned against thee And Verse 14. Go and cry unto the Gods that ye have chosen let them deliver you in the time of your Tribulation 2. Good ones that prayed before will pray better and oftener and with greater seriousness Therefore God puts his own in streights to quicken their Affections Isa. 26. 16. Lord in trouble have they visited thee they poured out a prayer when thy chastening was upon them So Hos. 5. 15. I will go and return to my place till they acknowledge their offence and seek my face in their affliction they will seek me early When we are pressed hard on all sides then the Throne of Grace is more frequented we are driven to it Ioab would not come at Absaloms call till he set his Barly field on fire 1. Use. Be content to be cast into such an estate that you may learn to pray for alas we are but Cursory at other times but then our Necessities whip us to the Throne of Grace that was set up for a time of need Then is a time to put Promises in suit to make use of our interest in God We mis-expound the voice of Gods Providence we expound trouble to be his casting off putting us from him they are his voice calling his hand pulling us to him it is a time of drawing nigh we are allowed Psal. 50. 15. Call upon me in a day of trouble The day of Trouble is the fruit of Sin a part of the old Curse when we think him feel him an enemy he is drawing us nearer to him Blessed season to bring God and you together When our Troubles Chase us to the Throne of Grace God is not wholly gone he hath left somewhat behind him to draw us to himself 2. Use. It reproveth them that neglect God in their Troubles Dan. 9. 13. All this is come upon us yet we have not made our Prayer unto thee You defer the dispensation Now you should make up your former negligene unprofitableness under the Rod is an ill presage when God
to another Court to the Chancery of the Gospel and take sanctuary at the Lords Grace offered in Jesus Christ He that believeth and is baptized shall be saved but he that believeth not shall be damned Mark 16. 16. Again when it is good the sentence of the Word 't is judgment Rom. 8. 33. It is God that justifieth who is he that condemneth What hath the officer to do when a man is absolved by the Judg in Court Conscience is Gods Deputy Satan is Gods Executioner the Witness is silenced the Executioner hath no more to do when the Judg absolveth as God doth all by the sentence of the Gospel that are willing to come under Christs shadow 2 As the Word judgeth and passeth sentence upon our states so also upon our actions thought word or deed for all these in this regard come under the notion of acts 1. Thoughts they are lyable to Gods Tribunal which can be arraigned before no other Bar yet the Word doth find them out It doth not only discover the evil of them Heb. 4. 12. The word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart but judgeth and sentenceth them Ier. 6. 19. I will bring evil upon this people even the fruit of their thoughts Men have only a process against others either for words or actions but God hath a process against them for their thoughts Though in mens Courts thoughts are free as not lyable to their cognizance yet they are subject to another Judicature 2. Words Idle words weigh heavy in Gods Ballance God that hath given a Law to the heart hath also given a Law to the lips Mat. 12. 36. Every-idle words that men shall speak they shall give account thereof in the day of judgment Words will come to be judged either we are to give an account of them here or hereafter either to condemn our selves for them and seek pardon or to be condemned hereafter before God A loose and ungoverned tongue will be one evidence brought against men as a sign of their unrenewed hearts in the day of Judgment 3. All our Actions they are sentenced in the Word God hath declared his mind concerning them Eccles. 12. 14. God will bring every work into judgment Things will not be hudled up in that day God will not accept of a general bill of account by lump but every action he will judg it according to the tenor of his Word This is an amplification of the first reason why the word or precepts of God are called judgments because they are judicial sentences of God the Law-giver given forth with an authority uncontroulable concerning our estate and actions The next Reason is because of the suitable Execution that is to follow in this world and in the next 1. In this world It is an easie matter to reconcile the Word and Providence together for Providence is but a comment upon the Word and you may even transcribe Gods dispensations from the threatnings and promises of the Law The story of the people of the Iews might have been transcribed from the threatnings of the Law so that the Comminations of the Law were but as a Calender and Prognostication what kind of weather it would be with that people So still the Apostle makes the observation Heb. 2. 2. Every transgression and disobedience received a just recompence of reward Mark it is notable to observe how God hath been punctual in executing the sentence of every command the breach of it hath had a just recompence and reward as I might instance in all the Law of God Moses and Aaron if they will not sanctifie God according to the first Commandment they shall be shut out of the land of Canaan And if the people will have their false worship how will God punctually accomplish it that he will ruin them and their posterity So Rom. 1. 18. you have this general a little more specified God hath not only taken notice of the first Table but of the second The wrath of God is revealed from heaven not only against all ungodliness but unrighteousness of men c. God from Heaven hath owned both Tables and executed the sentence of the Law against sinners Hos. 7. 12. I will chastise them as their congregation hath heard If a man would observe Providence he might find not only Iustice in Gods Dispensations but Truth I rather note this because Gods Children may smart in this life for breach of the Law Though sentence of absolution takes place as to their persons and state yet in this life they may smart sorely for the breach of the Law In time of trial God will make the world know he is impartial that none shall go free but the sentence of the Word shall be executed Prov. 11. 31. The righteous shall be recompenced in the earth much more the wicked and the sinner Recompenced that is with a recompence of punishment so Peter reads it out of the Septuagint 1 Pet. 4. 18. And if the righteous scarcely be saved c. It is a hard matter to keep a righteous man from falling under the vengeance of God God stands so much upon the credit of his Word that he deals out smart blows and stripes for their iniquity here in this world 2. In the next world there is no other sentence given but what is according to the Word Ioh. 12. 48. The word that I have spoken the same shall judg you in the last day God will pronounce sentence then according to what is said now either to believers or unbelievers Well then upon these grounds you see the Execution is not only Judgment but the very Law is Judgment A man that is to be examined and tried for life and death would fain know how it would speed with him and how matters shall be carried before-hand God will not deal with you by way of surprize he hath plainly told you according to what rule he will proceed saith he The word which I have spoken the same shall judg you at the last day Use. I would apply this first term Iudgments thus to press us to regard the sentence of the Word more If you cannot stand before the Word of God how will you stand before Christs Tribunal at the last day Many times there 's a conviction in the Ore though not refined to full conviction and that discovers it self thus by a fear to be tried and searched Ioh. 3. 20. They will not come to the light lest their deeds should be disproved They that are loth to know are loth to search you can have no comfort but what is according to the tenor of the Word and no happiness but what is according to the sentence of the Word What the Word doth say to you as sure as God is true it will be accomplished to a tittle God
〈◊〉 unmixed milk The more natural the milk is and without any mixture the more kindly to a gracious appetite To mix it with Sugar and the luscious strains of a humane wit doth but disguise it and hide it from a spiritual tast But to mix it with Lime as Hierome saith of Hereticks makes it baneful and noxious Thus he speaks of his faithfulness as a Prophet a publick Teacher in the Church 2. As to the extent all the Judgments of thy mouth without adding or diminishing No part of Gods counsel must be forborn either out of fear or favour Our work is not to look what will please or displease but what is commanded Acts 20. 27. I have not shunned to declare the whole counsel of God If it be the counsel of God let it succeed how it will it must be spoken so David here all the judgments of thy mouth 3. David may be considered as a private Christian and so I would declare all the judgments of thy mouth in a way of conference and gracious discourse This is the sense I shall manage The Consideration I shall insist upon is this Doct. It concerns all that fear God to declare upon meet occasions the Iudgments of his mouth How in the way of publick teaching shall every one that hath knowledg and parts teach I answer No there are some separate for that work Act. 13. 2. Separate unto me Paul and Barnabas for the work whereunto I have called them Paul and Barnabas were gifted and called by the Spirit yet were to be solemnly authorized by Prophets and Teachers at Antioch by Officers of the Church Was it not enough they were called by the Holy Ghost What can man add more There must be Order in the Church though they were called yet they were to be ordained and to have a solemn Commission It is true all Christians are Prophets yet they are not to invade the Office Ministerial As they are also all Kings yet they are not to usurp the Magistracy or to disturb the Ruler in his Government If Christians would but meditate more and see how much they have to do to preach to their own hearts if they would but regard the unquestionable duty that they owe to their Families more this itch of publick preaching would be much abated and many other confusions and disorders among us would be prevented and they would sooner find the Lords blessing upon interchangeable discourse gracious conferences than this affectation of Sermoning and set-discourses Well then we are to declare the Judgments of his mouth not by way of publick teaching but by way of private conference edifying others and glorifying God by the knowledg and experience that we have First In our own Families Secondly In our Converses 1. In our own Families in training up children and servants in the way of the Lord and inculcating the Doctrine of God upon them This is a commanded duty as you may see Deut. 6. 6 7. And these words which I command thee this day shall be in thine heart What then and thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thine house and when thou walkest by the way and when thou lyest down and when thou risest up Morning and evening rising up and lying down at home and abroad they should be instructing their Families When the word of God is in the heart thus it will break out And ch 11. 19. you have the same again This is a duty God reckoneth upon that you will not omit such a necessary piece of service Gen. 18. 19. I know Abraham that he will command his children and his houshold after him and they shall keep the way of the Lord. God promiseth himself that from Abraham and his Family he should have respect God hath made many great promises to Abraham as he doth now to all believers but if you would have him bring upon you that which he hath spoken you must not disappoint him The seasoning of youth betimes in your Families is a very great advantage The Family is the Seminary of the Church and State and usually those that are bred ill in the Family they prove ill when they come abroad A fault in the first concoction is not mended in the second and therefore here you should be declaring the mind and counsel of God to them Many that afterwards prove eminent Instruments of Gods glory will bless you for it to all Eternity It is the best love you can express to your children when you take care to season them with the best things A husband is charged to love his wife how shall he express this love Eph. 5. 25 26. Even as Christ also loved the Church and gave himself for it that he might sanctifie and cleanse it c. I suppose the degree is not only commended for a Pattern but the kind it must be such a love as Christ bore to his Church He gave himself for her that he might sanctifie her It must be such a love as tends to sanctification It is a poor kind of love Parents express to their Children in providing great Estates and Portions for them or bringing them up in Trades that they may thrive in the world but when you train them up for Heaven there 's the best love Prov. 4. 3 4. For I was my fathers son he was the Darling tender and only beloved in the sight of my mother And wherein was that love exprest He taught me also and said unto me Let thine heart retain my words keep my commandments and live So for servants it is not enough to provide bodily maintenance for them so we do for the beasts if we would use their strength and service but we are to instruct them according to our Talents and that 's the best love we can shew to provide for their souls 2. In our Converses speaking of God and of his word in all companies instructing the ignorant warning and quickning the negligent encouraging the good casting out some savoury discourse wherever we come So Psal. 37. 30. The mouth of the righteous speaketh wisdom and his tongue talketh of judgment A good man studieth in his speeches to glorifie God to edifie those he speaks to I will declare thy judgments saith David Wise and gracious discourse drops from him So Cant. 4. 11. Thy lips O my Spouse drop as the honey-comb honey and milk are under thy tongue The passages of that Song are to be understood in a spiritual sense now the lips and the tongue being Instruments of speech and milk and honey things by which the word is exprest I suppose it is meant of a conference and because the word of God is compared to milk and honey-comb it shews that their conference should be gracious and edifying this is that which drops from a sanctified mouth For the Reasons of this 1. I shall argue from the interest which God hath in the lips and tongue and therefore they
that goeth about with Spices to sell thence the word is used for one that wandreth from place to place uttering slanders as wares These Pedlars will always be opening their Packs Men fill up time by tatling and medling with others Thus have I heard of such or such an one 4. Or our discourse is wholly of worldly business not a word of God They are of the earth and speak of the earth Joh. 3. 31. The habituating our selves to worldly discourse together without interposing something of God it is a great disadvantage 5. Or vain jangling if we speak of any thing that hath an aspect upon Religion we turn it into a meer dispute about opinion we do not use Conferences as helps to gracious affections How many are there sick of Questions as the Apostle saith and dote upon strife of words 1 Tim. 6. 4. Thus if we did put our selves to question at night What have I spoken What good have I done What good have I received from such company it would make the Word more sensible and active upon our souls Use 2. To press us to holy Conference both Occasional and Set. 1. Occasional We are not left at random in our ordinary discourse to speak as we will but at all times and with all persons we should have an eye to the good of those with whom we speak Col. 4. 6. Let your speech be alway with grace seasoned with salt that ye may know how ye ought to answer every man In Visits Walks Journeys let your speech be always with grace we should ever be drawing to good discourse as remembring we must give account Iam. 2. 12. So speak as those that shall be judged by the law of liberty Certainly a gracious heart will thus do He that doth not want a heart will not want an occasion of interposing somewhat for God This was Christs manner Luk. 14. 15. when he was eating bread in the Pharisees house he discourseth Blessed is he that shall eat bread in the Kingdom of God There will be a feast in Heaven when we shall sit down with Abraham Isaac and Iacob in the Kingdom of God So when Christ was at Iacob's Well Ioh. 4. 14. he discourseth of the Well of living waters which springeth up to eternal life still he draweth towards some gracious improvement of the occasion So Ioh. 7. 37. when he was at the Feast of Tabernacles and it was the custom there to fetch water from Siloa and pour it out upon the Altar of Burnt-offerings they were to make a flood of it Christ improves it If any man will come to me out of his belly shall flow rivers of living water He spiritualizeth the occasion If our hearts were as they ought to be we would have a gracious word more ready we would either be beginning or carrying on good conference where ever we come But Christians are to seek either through barrenness or leanness of soul they have not that good treasure or stock of knowledg in them or through the custom of vain speech And the great cause of all is the prevalency of an unsanctified and worldly heart this hindreth us from being more fruitful in our converse 2. It should press us to holy Conferences set There may be and should be some set time for mutual edification It is not the duty only of Ministers but also of private Christians keeping within the bounds of their station and the measures of their knowledg to teach and to instruct one another The Scriptures are full for this Col. 3. 6. Col. 1. 5 11. Heb. 3. 13. Iucle v. 20. Christians should often meet together for prayer and spiritual edification So Heb. 10. 24 25. Rom. 15. 14. I heap up these places because of the error of the Papists who will not have the Laity speak of Scripture or things pertaining to Scripture Whereas you see these injunctions are plain and clear and it is a great part of that holy Communion that should pass between Saints this mutual exhorting quickning and strengthning one anothers hands in the work of the Lord. These places are not to be understood of publick Communion of Church-societies but of private conferences by way of interchangeable discourse and mutual edification It is not necessary these Set-conferences should be always and all the members of the Church meet and confer together but a company of savoury Christians whose spirits suit best in commerce and most likely to help one another Though I am to love all the brotherhood and carry a respect to all in relation to me yet I am to single out for my advantage some of the most eminent or the most suitable for great regard is to be had to that Christ made a distinction in his little flock in his family shall I call it some he singleth out for more immediate converses as Peter Iames and Iohn in his Transfiguration in Mat. 17. 1. and in his Agonies these were the flowr the choice that he singled out for his special converse I speak not of publick meetings in publick societies but set conferences with gracious Christians with whom our spirits suit best and are likely to be of greatest help in maintaining of the spiritual life These set times the people of God have ever made conscience of It is a great comfort and refreshing to be conscious to the exercise of each others grace Rom. 1. 12. That I may be comforted together with you by the mutual faith both of you and me And it is a mighty strengthning in evil times Mal. 3. 16. Then they that feared the Lord spake often one to another and the Lord hearkned and heard it And you will find the benefit of the manifold graces of God that what one wants will be supplied by the help of another God doth not so give his gifts to one but that he needs others help Paul calls Aquila and Priscilla Fellows or helpers in Christ Iesus And Apollo a mighty man in the Scriptures had a great deal of help by Aquila and Priscilla Rom. 16. 3. 1 Cor. 12. 21. The eye cannot say unto the hand I have no need of thee nor the head to the feet I have no need of you The meanest have their use quickning and strengthning one another This mutual edification differeth from Ministerial or Church-society because the one is an act of Authority the other of charity the one in the face of the congregation the other by a few Christians in private and it may be improved to awaken each other to consider of God of the ways of God the word of God the works of Creation and Providence Redemption the Judgments he executes in the world mercies towards his people the experiments and proofs of his grace in your Christian warfare Psal. 66. 16. Come and hear all ye that fear God and I will declare what he hath done for my soul. Ferus speaks of some old Monks Conveniebant in unum audiebatur verbum Dei c. they were wont
shall a poor sinner do This is the duty exacted 2. The penalty that shall be inflicted Cursed is every one that continueth not in the words of this law to do it The Law hath a mouth that speaketh terrible things Cursed it is but one word but it may be spread abroad into very large considerations In one place it is said The Lord will not spare him All the curses that are written in this book of this law shall light upon him Deut. 29. 20. The book of the Law is full of curses and all together they show you what is the portion of an impenitent sinner In another place it is said Every curse and every plague which is not written in the book of this law will the Lord bring upon thee Deut. 28. 61. Mark though it be not specified in the Law God hath threatned sundty sorts of punishments yet he hath many plagues in store which are not committed to record or writing therefore whatever is written or unwritten revealed in the word or dispensed in Providence by way of plague and misery it is but the interpretation of this one word Cursed is he that continueth not c. However because particulars are most affective I will name some parts of the Curse 1. This is one part of the cursed condition of a sinner that is under the Law that the knowledg of his duty doth but the more irritate corruption Rom. 7. 9. The commandment came and sin revived The more we understand of the necessity of our subjection to God the more is the soul opposite to God Sin takes occasion by the Commandment as oppositions do more exasperate and enrage a waspish spirit 2. This exaction of duty doth either terrifie or stupifie the conscience he that escapeth the one suffereth the other Either men are terrified indeed all sinners are liable to it the conscience of a sinner is a sore place and the Apostle saith they are liable to bondage all their days Heb. 2. 14. as Belshazzar trembled to see the hand-writing upon the wall and Felix trembled to hear of Judgment to come so a carnal man is afraid to think of his condition and some are actually under horror and wherever they go as the Devils do they carry their own hell about them Or if conscience be not terrified then it is stupified they grow sensless of their misery and are past feeling Eph. 4. 19. and that 's a very sad estate and dangerous temper of soul when men have outgrown all feelings of conscience and worn out the prints of conviction These are the two extremes that all Christless persons are incident unto 3. There 's a curse upon all that a man hath as long as he continues in his rebellion and obstinacy against God He is cursed in his basket and store in his going out and coming in c. Deut. 28. 15 16 17. A man is cursed in his Table that becomes a snare his afflictions are but beginnings of sorrows It is a miserable thing to lye in such an estate If the curse do not break out so visibly sensibly it is because now it is the day of Gods patience and he waits for our return But mark Gods spiritual providence is the more dreadful when God rains snares upon men all the seeming-comforts which they have do but harden them in an evil course and hold them the faster in the bonds of iniquity 4. There 's a curse upon all he doth his duties are lost his prayers are turned into sin his hearing is the savour of daath unto death whilst he remaineth in his impenitency It is said Prov. 21. 27. The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked mind Though he should come in the best manner he can with his flocks and herds yet all will be to no purpose it is an abomination to God 5. Impenitency binds over a man body and soul to everlasting torment in time it will come to that Go ye cursed c. Mat. 25. 41. They are only continued until they have filled up their measure and are ripened for hell and then they lye eternally under the wrath of God Look as it is sweet to hear Come ye blessed c. so dreadful in that day to hear Go ye cursed c. Thus are the proud cursed that is obstinate impenitent sinners while they stand off from God Secondly Let me examine upon what score they are cursed 1. Every man by Nature is under the Curse for until they are in Christ they are under Adams Covenant and Adams Covenant will yield no blessing to the fallen creature Gal. 3. 10. As many as are under the works of the Law are under the curse c. Mark every man that remains under the Law that hath not gotten an interest in Christ the curse of the first Covenant remains upon him and accordingly at the last day he shall have judgment without mercy he shall be judged according to the terms of that Covenant for there are but two states under the Law or under Grace therefore while they are in a state of Nature they must needs be under wrath So John 3. 18. He that believeth not is condemned already that is in the sentence of the Law there is a curse gone out against him the man is gone lost condemned already 2. This curse abideth upon us until we believe in Christ. The Sentence of the Law is not repealed John 3. 36. He that believeth not the wrath of God abideth on him Gal. 3. 13. Christ hath redeemed us from the curse of the Law being made a curse for us c. 3. When Christ is tendered and finally refused then the sentence of the Law is ratified in the Gospel or the Court of mercy A Court of Chancery God hath set up in the Gospel for penitent sinners but then it follows This is the condemnation that light is come into the world and men choose darkness c. When God shall tender men better conditions by Christ and they turn their backs upon it then is this curse confirmed USE 1. Consider how matters stand between God and us examine how it is with you Here let me lay down these propositions by way of trial 1. Every man by nature is in a cursed condition Eph. 2. 3. every man is liable to Adam's forfeiture and breach the elect children of God as well as others are liable to the curse 2. There is no way to escape this curse but by flying to Christ for refuge Heb. 6. 18. As a man would flye from the Avenger of blood so should we flye from the curse of the Law that is at our heels Wrath is abroad seeking out sinners now saith the Apostle O that I might be found in him 3. A sense of this benefit we have by Christ will necessarily beget an unfeigned love to him else we can have no evidence but the curse doth still remain and therefore it is said 1 Cor. 16.
a poor little hearsay Knowledg availeth not They abhor themselves when they have more intimate acquaintance none so confident as a young Professor that knoweth a few Truths but in a weak and imperfect manner the more we know indeed the more sensible we are of our ignorance how liable to this mistake and that that we dare not trust our selves for an hour 4. Because of the profit that cometh by knowledg All grace from first to last cometh in by the understanding God in the work of grace followeth the order which he hath established in Nature Reason and Judgment is to go before the will and therefore when the work of Grace is first begun in us it beginneth in the Understanding Renewed in knowledg Col. 3. 10. So the encrease of grace 2 Pet. 1. 12. Grace be multiplied unto you through the knowledg of God and of Iesus Christ our Lord. As the beginning is by light so is all the gradual progress of the spiritual life strength to bear afflictions strength in conflicts is by powerful reasons yea the perfect change that is made in us in glory is by the vision of God We shall see him as he is and shall be like him If we had more knowledg of God and his ways we should trust him more fear him more love him more Trust him Psal. 9. 10. And they that know thy name will put their trust in thee for thou Lord hast not forsaken them that seek thee If God were more known he would be better trusted 2 Tim. 1. 12. I know whom I have believed I dare trust him with my soul. More feared 3 Joh. 11. Beloved follow not that which is evil but that which is good He that doth good is of God he that doth evil hath not seen God Right thoughts of God would not let us sin so freely one Truth or other would fall upon us and give check to the temptation as feared so loved more The more explicite thoughts we have of his excellency the more are our hearts drawn out to him Joh. 4. 10. If thou knewest the gift c. Christ would not lye by as a neglected thing if he were more known in all his worth and excellency USE The first Use is to press you to get Knowledg and look upon it as a singular Grace if the Lord will give you to understand and apply the comfort and direction of his Holy Word Joh. 15. 15. Henceforth I call you not servants for the servant knoweth not what his Lord doth but I have called you friends for all things that I have heard of my Father I have made known unto you To be taught the mind of God is a greater act of friendship than if God should give a man all the treasures of the world To make himself known so as you may love him fear him trust him When we can apply this for our comfort O then cry for knowledg lift up thy voice for understanding seek her as silver and search for her as for hidden treasures Prov. 2. 3 4. Go to God and be earnest with him Lord make me to understand the way of thy precepts We can walk in the ways of sin without a Teacher but we cannot walk in the ways of God And cry lift up thy voice We are earnest for quickning and enlargement but be earnest also for understanding Now a large prayer without endeavours is nothing worth Dig in the Mines of knowledg search into the Scripture do not gather up a few scattered notions but look into the bowels Silver doth not lye in the surface of the earth but deep in the bottom of it and will cost much labour and digging to come at it If we would have any good stock of knowledg which will prevent vain thoughts carnal discourse abundance of heart-perplexing scruples and doubts and much darkness and uncomfortableness of spirit it will cost us some labour and pains The more knowledg we have the more are we established against error 2 Pet. 3. 17. Ye therefore beloved seeing ye know these things before beware lest ye also being led away with the error of the wicked fall from your own stedfastness The more you have of this divine saving knowledg the greater check upon sin Psal. 119. 11. I have hid thy word in my heart that I might not sin against thee One Truth or another will rise up in defiance of the Temptation The greater impulsion to duty the more of the Law of God the more it urgeth the conscience Prov. 6. 22. It maketh us more useful in all our Relations 1 Pet. 3. 7. Husbands Dwell with them according to knowledg c. Parents Eph. 6. 4. Fathers provoke not your children to wrath but bring them up in the nurture and admonition of the Lord. Friends Rom. 15. 14. And I my self also am perswaded of you my brethren that ye also are full of goodness filled with all knowledg able also to admonish one another Magistrates that they may discern Christs Interest Psal. 2. 10. Be wise now therefore O Kings be instructed ye Iudges of the earth When Solomon asked Wisdom the thing pleased the Lord. And lastly More comfortable in our selves that they may comfort and build up one another whenever they meet together USE 2. To press you to grow in knowledg None have such confidence and rejoycing in God as those that have a clear sight and understanding of his will revealed in his word Let your knowledg 1. Be more comprehensive At first our thoughts run in a narrow channel There are certain general Truths absolutely necessary to salvation as concerning our misery by sin and the sufficiency of Christ to help us but if we might rest in these why hath God given us so copious a Rule The general sort of Christians content themselves to see with others eyes get the knowledg of a few truths and look no farther why then hath God given so large a Rule Fundamentals are few believe them live well and you shall be saved This is the Religion of most This is as if a man in building should only be careful to lay a good foundation no matter for roof windows walls If a man should untile your house and tell you the foundation standeth the main butteresses are safe you would not like of it A man is bound according to his capacity and opportunity to know all Scripture the consequences of every Truth God may and doth accept of our imperfect knowledg but not when men are negligent and do not use the means To be willingly ignorant of the lesser ways of God is a sin VVe should labour to know all that God hath revealed 2. More distinct why Truths are best known in their frame and dependance as Gods works of Creation when viewed singly and apart every days work was good but when viewed alltogether in their correspondence and mutual proportion to each other were very good Gen. 1. 31. So all Truths of God take them singly are good but
the children of God 2. It is a perversion of the Order of Nature The tongue is the Interpreter of the mind and therefore if the Interpreter of another man speak contrary to what he pronounceth there were a manifest wrong and disorder so when the tongue speaks otherwise than the man thinks there 's a great disturbance and deordination 3. We resemble Satan in nothing so much as in Lying and we resemble God in nothing so much as in Truth Falshood is the Devil's character Joh. 8. 44. He was a lyar from the beginning that is the first inventor of lyes as Iubal was the father of them that played upon the Harp the first Inventor and herein we most resemble Satan On the contrary there is nothing wherein a man resembleth God so much as in Truth Truth is no small part of the Image of God for he is called the God of Truth and it is said of him Tit. 1. 2. That he cannot lye It is contrary to the perfection of his Nature Nor command us to lye God hath commanded many other things which otherwise were sinful as to kill another man as Abraham to slay his Son to take away the Goods of others as Lord of all as when the Israelites spoiled the Egyptians of their Jewels but God cannot lye 't is against his nature Eph. 4. 24 25. Put off the old man which is corrupt according to the deceitful lusts and put on the new man which after God is created in righteousness and true holiness Then presently Wherefore put away lying speak every man truth with his neighbour Wherefore that is from your regeneration when the Image of God is planted in you So the same Col. 3. 9. Lye not one to another seeing that ye have put off the old man with his deeds There may be sin in the children of God but there should be no guile in them habituated guile is the old man that is deceitful the new man is framed to truth and according to the will of God 4. This is a consideration that God never dispenced with this Precept He hath upon special occasion dispenced with other Commands but never with the ninth With the seventh Commandment in the Polygamy of the Patriarchs and with the second in Hezekiah's Passover but a man must not lye for God Job 13. 7 8 9. because this Commandment hath more in it of the Justice and Immutable Perfection of God than others 5. By the light of Nature nothing is more odious We love a just and true man one that is without guile we acknowledg it as a Moral perfection but a Lye is counted the greatest disgrace we revenge the charge of it It is counted a base thing to lye why because it comes from fear and it tends to deceit both which argue baseness of spirit and are contrary to the gallantry of a man therefore it is shameful in the eyes of Nature and those that are most guilty of it cannot endure to be charged with it When the Prophet Micajah told Zedekiah of his lying spirit he smote him on the cheek 1 King 22. 23. So men take it ill to be charged with a lye We count it a shameful sin among men The old Persians had such a great respect to Truth that he that was three times taken with a lye was never more to speak in publick upon penalty of death 6. It is a sin that is most hateful to God therefore it should be far from the children of God We hate that most which is contrary to our nature so it is contrary to God's nature There are six things God hates and a lying tongue is one of them twice it is mentioned Prov. 6. 17. 19. and Prov. 12. 22. Lying lips are an abomination to the Lord but they that deal truly are his delight Now certainly because God hates it therefore we should hate it To will and nill the same thing that 's true friendship God hates it therefore a righteous man hates it Prov. 13. 5. A righteous man hateth lying but a wicked man is loathsome and cometh to shame 7. It 's a sin which God hath expresly threatned to punish in this life and in the life to come In this life Psal. 5. 6. Thou shalt destroy them that speak leasing And Prov. 19. 5. He that speaketh lyes shall not escape God will cut them off as not being fit for human society The first remarkable instance we have in the New Testament of God's vengeance was for a lye Acts 5. 5. yea it is one of the sins that draws down publick and national Judgments and therefore it is said Hosea 4. 2. By swearing and lying therefore doth the Land mourn And when God gives advice to his people how they should prevent his Judgments Zech. 8. 16 17. These are the things that ye shall do speak ye every man the truth to his neighbour execute the judgment of truth love no false Oath for all these are the things that I hate saith the Lord. When men have no care of their speeches when a people bind themselves by Oaths to do that which they mind not to perform or wilfully do not perform they are ripe for a Judgment And so in the life to come Rev. 21. 27. And there shall in no wise enter into it any thing that defileth neither whatsoever worketh abomination or maketh a lye And Rev. 21. 8. All lyars shall have their part in the lake which burneth with fire and brimstone and Rev. 22. 15. For without are dogs and sorcerers and whoremongers and Idolaters and whosoever loveth and maketh a lye USE O then let us beware of all lying and dissimulation with respect to God and men Let our words consent with our minds and our minds agree with the thing it self A lye is most odious to God a proud look and a lying tongue and therefore a Christian that loves God shall he do that which God so expresly hates will you rush upon the pikes kick against the pricks and run against the Judgments of God a lying tongue shall not escape Nay God reckons upon his Children Isa. 63. 8. Surely they are my people children that will not lye Disappointment that 's the worst vexation God reckons upon it surely you will make Conscience of truth not only in your Oaths certainly that 's a barbarous thing to break the most sacred engagements that are among mankind therefore you will be careful to perform what you have sworn to the Lord with your hands lift up to the most high God but also in your promises and ordinary speeches Good men have been foiled by it David begs Keep me from a way of lying and it is a sin more common than we imagine it 's very natural to us Isa. 58. 3. As soon as we are born we speak lies before we could go we went astray and before we were able to speak we spake lies the seed of it was in our nature It is a sin most natural for it was
The Law is an enemy to them that count it an enemy and a friend to them that count it a friend 'T is a rule of life to them that delight in it and count it a great mercy to know it and to be subdued to the practice of it But it is a Covenant of Works to them that withdraw the shoulder count it an heavy burden not to be born Well then which do you complain of the Law or your Corruptions What are you troubled with light or lusts A gracious heart groaneth not under the strictness of the Law but under the body of death not because God hath required so much but because they can do no more Doct. 3. That the Law is granted to us or written upon our hearts out of Gods meer grace Grant it graciously saith David I will do it saith God and God will do it upon his own reasons The Conditions of the Covenant are conditions in the Covenant and the Articles that bind us are also promises wherein God is bound to bestow so great a benefit upon poor creatures which doth encourage us to wait for this work with the more confidence We are sensible we have not the law so intimately so closely applied as we should have Lord grant it graciously It is his work to give us a greater sense and care of it SERMON XXXI PSAL. CXIX 30. I have chosen the way of truth thy judgments have I laid before me DAVID asserts his sincerity here in two things 1. In the rightness of his choice I have chosen the way of thy truth 2. In the accurateness of his prosecution Thy judgments have I laid before me First For his choice I have chosen the way of thy truth God having granted him his Law he did reject all false ways of Religion and continued in the profession of the truth of God and the strict observance thereof There are many controversies and doubtful thoughts among the sons of men about Religion all being varnisht with specious pretences so that a man knows not which way to chuse till by the Spirit he be enabled to take the direction of the Word that resolveth all his scruples and makes him sit down in the way which God hath pointed for him Thus David as an effect of Gods grace avoucheth his own chusing the way of truth By the way of truth is meant true Religion as 2 Pet. 2. 2. By whom the way of truth is evil spoken of It is elsewhere called the good way wherein we should walk 1 King 8. 36. and the way of God Psal. 27. 11. and the way of understanding Prov. 9. 6. and the way of holiness Isa. 55. 8. and the way of righteousness 2 Pet. 2. 21. Better they had not known the way of righteousness that is never to have known the Gospel which is called the way of righteousness It is called also the way of life Prov. 6. 23. And reproofs of instruction are the way of life and the way of salvation as Acts 16. 17. the Pythoness gave this testimony to the Apostles These are the servants of God which shew unto us the way of salvation Now all these expressions have their use and significancy for the way of truth or the true way to happiness is a good way shewed us by God who can only discover it and therefore called the way of the Lord or the way of God in the place before quoted And Act. 28. 25 26. it is manifested by God and leadeth us to God The Christian Doctrine was that way of Truth revealed by him who is prima Veritas the first Truth The ways wherein God cometh to us are his Mercy and Truth and the ways wherein we come to God is the way of True Religion prescribed by him it is the way of understanding because it maketh us wise as to the great affairs of our souls and unto the end of our lives and beings and the way of holiness and righteousness as directing us in all duties to God and man and the way of life and salvation because it brings us to everlasting happiness This way David chose by the direction of God's Word and Spirit Secondly There follows the evidence of his sincerity the accurate prosecution of his choice Thy judgments have I laid before me The Sept. read it I have not forgotten thy judgments By judgments is meant God's word according to the sentence of which every man shall receive his doom He that walketh in a way condemned by the word shall not prosper for God's word is Judgment and Execution shall surely follow and by this word David got his direction how to chuse this way of Truth and this he laid before him as his line his desire was to follow what was right and true not only as to his general course and way of profession but in all his actions and so it noteth his fixed purpose to live according to this blessed Rule which God hath given him To have a holy Rule and an unholy life is unconsonant inconsistent A Christian should be a lively transcript of that Religion he doth profess If the way be a way of Truth he must always set it before him and walk exactly The Points are two 1. That there being many crooked paths in the world it concerns us to chuse the way of truth 2. That when we have chosen the way of truth or taken up the profession of the true Religion the Rules and Institutions of it should ever be before us There are two great faults of men one in point of choice the other in point of pursuit Either they do not chuse right or they do not live up according to the Rules of their profession both are prevented by these points Doct. 1. That there being many crooked paths in the world it concerns us to chuse the way of Truth I shall give you the sense of it in these Eight Propositions or Considerations Prop. 1. The Lord in his holy Providence hath so permitted it that there ever have been and are and for ought we can see will be controversies about the way of truth and right worship There was such a disease introduced into the World by the full that most of the remedies which men chuse do but shew the strength and malignâ—… of the disease they chuse out false ways of coming to God and returning to him Micah 4. 5. All people will walk every one in the name of his God and we will walk in the name of the Lord our God for ever and ever Mark there is his God and our God and then all people noting their common agreement in error all people will every man noting their diversity as to the particular false way of Religion and worship which they take up to themselves when they turn their back upon the true God and the knowledge of him then they are endless in seeking out false Gods Jonah 1. 5. They cryed every man to his God Among Pagans even in one Ship there
irrational act and it hath a turpitude in it therefore the fruit of sin is shame and a fear of a just reproof And then by experience how do men hang the head and blush when they are taken in any unseemly action All evil causeth shame All sin as soon as it is committed it flasheth in the face of conscience Shame is the striving of nature to hide the stain of our souls by sending out the blood into the face for a covering it labours most under this passion And this shame accompanieth sin not only when men are conscious of what we do but it 's a fear of a just reproof from God nay of a just reproof from themselves There 's a double lothness and fear in shame When men sin they are loth to look into their own heart and loth to look God in the face 1 Iohn 3. 20. If our heart condemn us c. When men have guilt upon their hearts they are loth to take the Candle of the Lord and look into the state of their souls And they are loth to look God in the face therefore the Apostle adds If our heart condemn us not then have we confidence towards God that our prayers be not interrupted As holy David had his shieness when he had been sinning away his peace he kept silence Psal. 32. 3. He was fain to thrust forth his heart by a practical decree and bring it by force into God's presence Indeed some men are grown shameless having a depraved judgment and corrupted all their doings Zeph. 3. 7. such have outgrown the common principles of natural honesty and of all diseases those which are insensible are the worst Therefore when men are grown into a state of insensibility and lost those feelings of conscience it 's very sad Yet those which are most obdurate have their hidden fears and are afraid of God and Conscience and are loth to be alone themselves and are fain to knit pleasure to pleasure to keep up this victory and are forced to live in a jolly course that they may bring a greater brawn upon their hearts USE Let this press us to avoid sin Rom. 6. 21. For what fruit had ye of those things whereof ye are now ashamed If you sin there will be shame Sin in the greatest privacy brings shame Though you should be solitary and alone with your selves yet there 's an eye sees and an ear hears all that you do It was one of the Rules of Pythagoras Reverence thy self If there were no other witness there 's a Law of God in our own hearts that will upbraid us for sin Again David makes this request when he had profest perseverance I have stuck unto thy testimonies yet Lord put me not to shame Note from thence Doct. A man that hath long kept close to God in the way of his testimonies yet he should pray to be kept from falling into shameful sin Why 1. They which are most stedfast are not past all danger 1 Cor. 10. 12. Wherefore let him that thinketh he standeth take heed lest he fall He that hath the firmest footing may fall and that foully too when he begins to grow negligent and secure he may be soon surprised and drawn to dishonour the name of God and as David who was a man after God's own heart sin'd so foully that the name of God was blasphem'd among the Heathen When once we come out of our fears and are possest of the love of God we think there needs not be such diligence as when we were doubtful and kept in an uncertain condition and so carry the matter as if we were past all danger O no! sin many times breaks out of a sudden and after the first labours of soul in regeneration and terrors of the Law are gone there is great danger of security and secretly and silently things may run to wast in the soul. God's children have been in most danger when to appearance there was least cause of fear Lot who was chast in Sodom fell into incest where there were none but he and his two daughters He whose righteous soul was vexed at their abominations how was his conscience cast asleep by security A child of God may fall into the grossest sins David whose heart smote him for cutting off the lap of Saul's garment yet afterward fell into uncleanness and blood and his conscience falls asleep Therefore there needs watching and praying to the last 2. The miscarriages of God's children are most shameful O how will the Chams of the world laugh to see a Noah drunk So a child of God when he hath fallen into disorder how will this furnish the triumphs of the uncircumcised Blind Sampson did not make such sport for the Philistines as a child of God for a wicked man when he hath fallen into some notable excess 2 Sam. 12. 14. By this deed thou hast given occasion to the enemies of the Lord to blaspheme Wicked men have a conscience and they would be glad of any pretext to shake off the name of Religion When the children of God keep up the lustre of it and live up to the Majesty of their Religion the awe of it falls upon wicked men But when they run into practices condemned by the light of nature and the laws of Nations it hardens wicked men and takes off this aw and fear upon them It 's no matter what a rude Scythian or barbarous Goth doth if they should exercise rapine and commit uncleanness no matter what open enemies which are at defiance with God though they break the Laws of God over and over again it is no such dishonour but for a child of God he that professeth the Christian name to walk disorderly it reflects dishonour upon God 3. Because of the hopes they have of speeding in prayer 1 Tim. 2. 8. I will that men pray every where lifting up holy hands without wrath and doubting Those that in an humble sense of their own weakness and fear of the mischief of being a blemish to Religion when they come to pray they may be perswaded of God's goodness of whom they have such long experience that he will not fail them at length USE Let us pray that we may not dishonour the Gospel in our trials that God would not leave us to sin or shame by total apostasy or by any scandals that our Crown may not be taken from us Secondly As this shame may be supposed to arise from his sin so also from his sufferings or from the disappointment of his hopes Hope deferred leaves a man ashamed therefore Rom. 5. 5. the Apostle saith Hope maketh not ashamed When a man hath given out to others he hath such defences hopes expectations and these fail then he is ashamed Thus David begs God would own him that he might not be a scorn to wicked and ungodly men Note When they that stick to God's testimonies are disappointed of their present hopes it is matter of shame Observe it and humble
as the benefits that he bringeth with him He doth approve things upon good knowledg and cometh to a well setled resolution Another defect in wicked men is because the judgment is superficial and so come to nothing 'T is not full clear and ponderous 't is not a dictamen a resolute decree not ultimum dictamen the last decree all things considered and well weighed 2. God's Grace God doth never fully and spiritually convince the judgment but he doth also work upon the will to accept embrace and prosecute those good things of which it is convinced He teacheth and draweth they are distinct works but they go together therefore the one is inferred out of the other Drawn and taught of God both are necessary for as there is blindness and inadvertency in the mind so obstinacy in the will which is not to be cured by meer perswasion but by a gracious quality infused inclining the heart which by the way freeth this doctrine from exception as if all Gods works were meer moral suasion The will is renewed and changed but so as God doth it by working according to the order of Nature USE By all means look after this Divine illumination whereby your judgment may be convinced of the truth and worth of spiritual things 'T is not enough to have some general and floating notions about them or slightly to hear of them or talk of them but they must be spiritually discern'd and judg'd of for if our judgments were throughly convinced our pursuit of true happiness would be more earnest you would see sin to be the greatest mischief and grace the chiefest treasure and accordingly act God inlightning the soul doth 1. Take away carnal principles Many men can talk well but they are leavened with carnal principles as 1. That he may do as most do and yet be safe Mat. 7. 23. Many will say in that day Lord Lord have we not prophesied in thy name c. and then will I profess unto them I never knew you depart from me ye that work iniquity Prov. 11. 31. Behold the righteous shall be recompenced upon the earth much more the wicked and the sinner Exod. 32. c. 2. That he may go on in ungodliness injustice intemperance because grace hath abounded in the Gospel Tit. 2. 11 12. For the grace of God that bringeth salvation hath appeared to all men Teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godlily in this present world And Luke 1. 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life 3. That he may spend his youth in pleasure and safely put off repentance till age But Eccles. 12. 1. we are bid to Remember our creator in the days of youth while the evil days come not nor the years draw nigh when thou shalt say I have no pleasure in them And Luke 12. 20. when the rich man said to his soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry God said unto him Thou fool this night shall thy soul be required of thee then whose shall those things be which thou hast provided Heb. 3. 7. Wherefore as the Holy Ghost saith To day if ye will hear his voice harden not your hearts c. Men think it is a folly to be singular and precise that 't was better when there was less preaching and less knowledg that small sins are not to be stood upon But God inlightning the soul maketh us to see the vanity and sinfulness of such thoughts 2. There is a bringing the understanding to attend and consider there is much lieth upon it Acts 16. 14. The Lord opened the heart of Lydia so that she attended unto the things which were spoken of Paul That is weighed them in her heart SERMON XXXVIII PSAL. CXIX 34. Yea I shall observe it with my whole heart I Come now to the last clause I shall observe it with my whole heart The Point is Doct. That it is not enough to keep Gods law but we must keep it with the whole heart Here I shall shew you 1. That God requireth the heart 2. The whole heart 1. God requireth the heart in his service the heart is the Christians sacrifice the fountain of good and evil and therefore should be mainly looked after without this 1. External profession is nothing most Christians have nothing for Christ but a good opinion or some outward profâ—…on Iudas was a disciple but Satan entred into his heart Luke 22. 3. Ananias joyned himself to the people of God but Satan filled his heart Acts 5. 3. Simon Magus was baptized but his heart was not right with God Acts 8. 22. Here is the great defect 2. External conformity is nothing worth It is not enough that the life seem good and many good actions be performed unless the heart be purified otherwise we do with the Pharisees wash the outside of the platter Mat. 23. 25 26. when the inside is full of extortion and excess 'T is the heart God looketh after 1 Sam. 16. 7. For the Lord seeth not as man seeth for man looketh on the outward appearance but the Lord looketh on the heart Prov. 4. 23. Keep thy heart with all diligence for out of it are the issues of life Cast salt into the spring As Iehu said to Ionadab so doth God say to us 2 Kings 10. 15. Is thy heart right as my heart is with thy heart We should answer it is Men are not for obsequious compliances if not with the heart so neither is God Though thou pray with the Pharisee pay thy vows with the Harlot kiss Christ with Iudas offer sacrifice with Cain fast with Iezebel sell thine inheritance to give to the poor with Ananias and Saphira all is in vain without the heart for 't is the heart enliveneth all our duties 3. It is the heart wherein God dwelleth not in the tongue the brain unless by common gifts till he take possession of the heart all is as nothing Ephes. 3. 17. He dwelleth in our hearts by faith The bodies of believers are Temples of the Holy Ghost yet the heart will and affections of man are the chief place of his habitation wherein he resideth as in his strong Citadel and from whence he commandeth other faculties and members and without his presence there he cannot have any habitation in us the tongue cannot receive him by speaking nor the understanding by knowing nor the hands by external working Prov. 4. 23. Out of it are the issues of life 't is the forge of spirits He dwelleth not in temples made with hands Acts 7. 48. and Jer. 23. 24. Do not I fill heaven and earth saith the Lord He will dwell in thine heart and remain there if thou wilt give thy heart to him 4. If Christ have it not Satan will have it The heart of man is
needy was not this to know me saith the Lord That is true Knowledge that produceth its Effect So Iames 2. 23. By works faith is made perfect Faith hath produced its End So Love is perfected in keeping the Commandments 1 Iohn 2. 5. Whoso keepeth his word in him verily is the love of God perfected as all things are perfect when they attain their End and their consummate estate The Plant is perfect when it riseth up into Stalk and Flower and Seed so these Graces 4. The Person or Christian is judged not onely by what is believed but what is done not by what is approved but what is practised Many profess Faith and Love but if it be not verified in Practice they are not accepted with God 1 Pet. 1. 17. If ye call on the father who without respect of persons judgeth according to every mans work And Rev. 20. 12. I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works God will judge Men according to their Works and what they have done in the Flesh whether it be good or evil Iohn 5. 29. They that have done good shall rise to the resurrection of life and they that have done evil to the resurrection of condemnation The Redeemed Sinner shall have his Tryal and Judgment Use 1. Is for the disproof of two sorts Preachers and Professors 1. Preachers if they be strict in Doctrine and loose in Practice do they lift their hands to God's Commandments No they are like the Pharisees who bind heavy burdens upon others and do not touch them with their own little finger Matt. 23. 4. It is not enough to lift up our voice in recommending but we must lift up our hands in practising lest like a Mark-stone they shew others the way to Heaven but walk not in it themselves and contribute nothing of help by their Examples 2. Professors 1. That approve the Word onely There may be an idle naked Approbation Rom. 2. 18. Thou knowest his will and approvest the things that are most excellent being instructed out of the law Video meliora probóque They esteem these things better but their hearts incline them to what is evil and their Reason is a slave to Appetite 2. That commend as well as approve Rom. 2. 20. Who hast a form of knowledge and of the truth in the law but without Action and Practice Have many good words their voice Iacob's but their hands Esau's Psal. 50. 16 17. What hast thou to do to declare my statutes or to take my covenant in thy mouth since thou hatest instruction and castest my words behind thee It pertaineth not to thee to profess Religion since thou dost not practise it to commend the Law which thou observest not or to profess love to what thou dost not obey Use 2. Is to press you to lift up your hands and to obey and do the things which God hath prescribed in his Word Do not rest in the Notional part of Religion That which will approve you to God is not a sharp Wit or a firm Memory or a nimble Tongue but a ready Practice God expecteth to be glorified by his Creatures both in Word and Deed and therefore Heart and Tongue and Hand and all should be imployed I will urge you with but two Reasons 1. How easie it is to deceive our selves with a fond Love a naked Approbation or good Words without bringing things to this real Proof Whether the Truth that we approve esteem and commend have a real dominion over and influence upon our Practice 1 Iohn 2. 4. He that saith I know him and keepeth not his commandments is a liar and the truth is not in him James 1. 22. Be ye doers of the word not hearers onely deceiving your own souls Respect to God and his Word is a true Evidence of a Gracious Heart Now how shall we know this Respect is real but by our constant and uniform Practice 2. That it is not so easie to deceive God He cannot be mocked with a vain shew sor he looketh to the bottom and spring of all things 1 Chron. 28. 9. And thou Solomon my son know thou the God of thy father and serve him with a perfect heart and with a willing mind for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts He searcheth our Hearts knoweth our inward Disposition whether firm strong or productive of Obedience Now to him you are to approve your selves and he will not be mocked with lying pretences and excuses Gal. 6. 7. Be not deceived God is not mocked The all-seeing God cannot be blinded he knoweth our thoughts afar off and seeth all things in their Causes much more can he judge of Effects Therefore whatsoever Illuminations we pretend unto if we do not live in the Obedience of the Commands of Self-denial Humility Justice Patience Faith and Love he can soon find us out If our Actions do not correspond to our Profession it is a practical Lye which the Lord can easily find out 2 Doct. Whosoever would lift up his hands to God's Commandments and seriously address himself to a course of Obedience must use much Study and Meditation On the one side Non-advertency to Heavenly Doctrine is the bane of many Mat. 13. 19. When any one heareth the word of the kingdom and understandeth it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non advertit animum then cometh the wicked one and catcheth away that which was sown in his heart And so Iames 1. 23 24. If any be a hearer of the word and not a doer he is like a man beholding his natural face in a glass for he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was God's great complaint of his People is that they will not consider Isa. 1. 3. The ox knoweth his owner and the ass his masters crib but Israel doth not know my people doth not consider So Ier. 8. 6. I hearkned and heard but they spake not aright no man repented him of his wickedness saying What have I done The Heathens have commended such Recollection On the other side the Scripture recommendeth Meditation as one great help to Obedience Lydia's Conversion is described by Attendency Acts 16. 14. The Lord opened her heart that she attended unto the things which were spoken by Paul because that is the first step to it minding chusing prosecuting So the Man that will benefit by the Word of God is he Iames 1. 25. that looketh into the perfect law of liberty and continueth therein that is abideth in the view of these Truths for a glance never converted nor warmed the heart of any Man This man being not a forgetful hearer but a doer of the word this man shall be blessed in his end Now more particularly Why Meditation is
Deceivers by some yet owned by others as Faithfull Dispensers of the Truth of God not esteemed and looked on by some by others owned and valued thus God dispenseth the lot of his Servants 8. A Christian should be satisfied in the Approbation of God and the Honour He puts upon him Iohn 5. 44. How can ye believe that receive honour one of another and seek not the honour that cometh from God onely If God hath taken him into his Family and hath put his Image upon him and admitted him into present Communion with him and giveth him the Testimony of his Spirit to assure him of his Adoption here and will hereafter receive him into Eternal Glory this is enough and more then enough to counterballance all the Scorn of the World and the disgrace they would put upon us If God approve us should we be dejected at the Scorn of a Fool is the Approbation of the Eternal God so small in our Eyes that every thing can weigh it down and cast the ballance with us Alas their scorning and dishonouring is nothing to the honour which God puts upon us 9. There is a time when the promised Crown shall be set upon our Heads and who will be ashamed then the Scoffer or the Serious Worshipper of Christ God is resolved to honour Christ's Faithfull Servants Iohn 12. 26. He that honoureth me him shall my Father honour He will honour us at Death that is our private entrance into Heaven but he will much more honour us more publickly at the day of Judgment when we shall be owned Rev. 3. 5. I will confess his name before my Father and before his Angels and Christ shall be admired for the glory he puts upon a poor Worm 2 Thess. 1. 10. when he shall come to be glorified in his Saints and to be admired in all them that believe The Wicked shall be reckoned with called to an account by Christ Iude 14 15. The Lord cometh with ten thousand of his Saints to execute Iudgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodlily committed and of all their hard speeches which ungodly sinners have spoken against them yea judged by the Saints 1 Cor. 6. 2. Do ye not know that the Saints shall judge the world Psal. 49. 14. The upright shall have Dominion over them in the morning That is in the Morning of the Resurrection the Saints shall be assumed by God to assist in Judicature and shall arise in a glorious manner when the Earth shall give up her dead If this be not enough for us to counterballance the Scorn of the World we are not Christians Use. It is to perswade us to hold on our Course notwithstanding all the Scorns and Reproaches which are cast upon the despised wayes of God Now to this end I shall give you some Directions 1. Be sure that you are in God's Way and that you have his Law to justify your Practice and that you do not make his Religion ridiculous by putting his glorious Name upon any foolish Fancies of your own A man that differs from the rest of Christians had need of a very clear Light that he may honour so much of Christianity as is owned and may be able to vindicate his own particular way wherein he is ingaged The World is loth to own any thing of God and needless dissents justify their Prejudice I know a Christian is not infallible besides his general godly Course he may have his particular Slips and Errours yet because the World is apt to take Prejudice we should not but upon the constraining evidence of Conscience enter upon any wayes of Dissent or Contest lest we justify their general hatred of Godliness by our particular Errour 2. Take up the Ways of God without a Bias and look straight forward in a Course of Godliness Prov. 4. 25. Let thine eyes look right on and thine eye-lids straight before thee That is look not asquint upon any Secular incouragements but have thine Eye to the end of the Journey make God as thy Witness so thy Master and Judge 3. Take heed of the first Declinings God's Saints may decline somewhat in an hour of Temptation and yet be sincere in the main Now Evil is best stopped in the beginning Heb. 12. 3. Consider him that endured such contradiction of sinners lest ye be weary and faint in your mind Weariness is a lesser and Fainting an higher degree of Deficiency I am weary before I faint before the vital power retireth and leaveth the outward part senseless 4. Since the Proud scoff encounter Pride with Humility Mocking is far more grievous to the Proud who stand upon their Honour then to the Lowly and Humble Therefore be not too desirous of the applause of Men especially of the blind and ungodly World make no great matter of their Contempt and Scorn or Slander SERMON LVIII PSAL. CXIX 52. I have remembred thy Iudgments of old O Lord and have comforted my self THE Man of God had complained in the former Verse that the Proud had him greatly in Derision his help against that Temptation is recorded in this Verse where observe 1. David 's Practice I have remembred thy Iudgments of old 2. The Effect of that Meditation and have comforted my self The Explication will be by answering two Questions 1. What is meant by Mishphatim Iudgments The word is used in Scripture either for Laws enacted or Judgments executed according to those Laws The one may be called the Judgments of his Mouth as Psam 105. 5. Remember the marvellous works that he hath done his wonders and the Iudgments of his Mouth the other the Judgments of his Hand As both will bear the name of Judgments so both may be said to be of old His Decrees and Statutes which have an eternal equity in them and were graven upon the heart of Man in Innocency may well be said to be of old and because from the beginning of the World God hath been punishing the Wicked and delivering the Godly in due time his Judiciary Dispensations may be said to be so also The matter is not much whether we interpret it of either his Statutes or Decrees for they both contain matter of Comfort and we may see the ruine of the Wicked in the Word if we see it not in Providence Yet I rather interpret it of those Righteous Acts recorded in Scripture which God as a just Judge hath executed in all Ages according to the Promises and Threatnings annexed to his Laws Onely in that sense I must note to you Judgments imply his Mercies in the Deliverance of his Righteous Servants as well as his Punishments on the Wicked The seasonable interpositions of his Relief for the one in their greatest Distresses as well as his just Vengeance on the other notwithstanding their highest Prosperities 2. What is meant by Comfort Comfort is the strengthening the Heart against Evil when either 1. Faith is
confirmed 2. Love to God increased 3. Hope made more lively Now these Providences of God suited to his Word comforted David had more power and force to confirm and increase these Graces then all their Atheistical Scoffs to shake them for he concluded from these Instances that though the Wicked flourish they shall perish and though the Godly be afflicted they shall be rewarded and so his Faith and Hope and Love to God and Adherence to his Wayes was much incouraged Comfort is sometimes spoken of in Scripture as an Impression of the Comforting Spirit sometimes as a result from an Act of our Meditation as here I comforted my self These things are not contrary but subordinate It is our Duty to meditate on God's Word and Providence and God blesseth it by the Influence of his Grace and the Spirit may be said to comfort us and we also may be said to comfort our selves Doctr. That the Remembrance of Gods former dealings with his People and their Enemies in all Ages is a great Relief in distress The Man of God is here represented as lying under the Scorns and Oppressions of the Wicked What did he doe to relieve himself I remembred thy Iudgments of old and have comforted my self So elsewhere this was his Practice Psal. 77. 5. I considered the days of old the years of ancient times again in the 11 and 12 Verses I will remember the works of the Lord surely I will remember thy works of old I will meditate also of all thy works and talk of thy doings Yet again Psal. 143. 5. I remember the days of old I meditate on all thy works I muse on the works of thy hands Thus did David often consider with what Equity and Righteousness with what Power and Goodness God carried on the work of his Providence toward his People of old The like he presseth on others Psal. 105. 5. Remember the marvellous works which he hath done his wonders and the Iudgments of his mouth Surely it is our Duty and it will be our Comfort and Reliefe I shall dispatch the Point in these Considerations 1. That there is a Righteous God that governeth the World All things are not hurled up and down by Chance as if the Benefit we receive were onely a good hit and the Misery a meer misfortune No all things are ordered by a Powerfull Wise and Just God his Word doth not onely discover this to us but his Works Psal. 58. 11. So that a man shall say Verily there is a reward for the Righteous verily there is a God that judgeth the Earth That is many times there are such Providences that all that behold them shall see and say that Godliness and Holiness are matters of Advantage and Benefit in this World abstracted from the Rewards to come and so an infallible Evidence that the World is not governed by Chance but administred by an Almighty All-wise and most Just Providence So elsewhere Psalm 9. 16. The Lord is known by the Iudgments which he executeth By some eminent Instances God sheweth himself to be the Judge of the World and keepeth a Petty Sessions before the day of General Assizes Upon this account the Saints beg the Lord to take off the Vaile from his Providence and to appear in protecting and delivering his Children and punishing their Adversaries Psalm 94. 1 2. O thou Iudge of the Earth shew thy self He is the Supreme Governour of the World to whom it belongeth to doe right 2. This Righteous God hath made a Law according to which he will govern and established it as the Rule of Commerce between him and his Creatures The Precept is the Rule of our Duty the Sanction is the Rule of his Proceedings so that by this Law we know what we must doe and what we may expect from him Man is not made to be lawless and ungoverned but hath a Conscience of Good and Evil for without the knowledge of God's Will we cannot obey him nor can we know his Will unless it be some way or other revealed No Man in his wits can expect that God should speak to us immediately and by Oracle we cannot endure his Voice nor can we see him and live Therefore he revealed his Mind by the Light of Nature and by Scripture which giveth us a clearer and more perfect Knowledge of his Will Certainly those that live under that Dispensation must expect that God will deale with them according to the Tenour of it The Apostle telleth us Rom. 2. 12. As many as have sinned without the Law shall perish without the Law and as many as have sinned in the Law shall be judged by the Law God hath been explicite and clear with them to tell them what they should doe and what they should expect 3. In the Course of his Dispensations he hath shewed from the beginning of the World unto this day that he is not unmindfull of this Law that the observance of this Rule bringeth suitable Blessings and the Violation of it the threatned Judgments Rom. 1. 18. The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men The Impious and the Unrighteous are breakers of either Table and the Wrath of God is denounced and executed upon both if there be any notorious Violation of either For in the day of God's Patience he is not quick and severe upon the World Heb. 2. 2. every Transgression and Disobedience received a just Recompence of Reward thereby his Word is owned Execution we say is the Life of the Law it is but Words without it and can neither be a ground of sufficient Hope in the Promises nor Fear in the Comminations When Punishments are inflicted it striketh a greater terrour when the Offenders are punished the Observers rewarded then it is a sure Rule of Commerce between us and God 4. That the Remembrance of the most Illustrious Examples of his Justice Power and Goodness should comfort us though we do not perfectly feel the Effects of his Righteous Government 1. I will prove we are apt to suspect God's Righteous Administrations when we see not the Effects of it when the Godly are oppressed with divers Calamities and the Wicked live a life of pomp and ease flourishing in Prosperity and Power according to their own hearts desire they are apt to think that God taketh no care of Worldly Affairs or were indifferent to Good and Evil as those profane Atheists Mal. 2. 17. Every one that doth evil is good in the sight of the Lord and he delighteth in him or where is the God of Iudgment as if God took pleasure in Wicked men and were no impartial Judge or had no Providence at all or hand in the Government of the World Temptations to Atheism begin ordinarily at the matter of God's Providence First Men carve out a Providence of their own that God loveth none but whom he dealeth kindly with in the matters of the World and if his Dispensations be cross to their apprehensions
then his Providence is not just Nay the People of God themselves are so offended that they break out into such words as these Psal. 73. 11 12 13. How doth God know is there knowledge in the most High Behold these are the ungodly who prosper in the world they increase in Riches Verily I have cleansed my heart in vain and washed my hands in innocency They dispute within themselves Doth God indeed so discerne and take notice of all this how cometh it about that he permitteth them for it is visible that the Wicked enjoy the greatest Tranquillity and Prosperity and have the Wealth and Greatness of the World heaped upon them then what reward for purity of hearts or hands or the strict Exercise of Godliness Till God doth arise and apply himself to vindicate his Law these are the Thoughts and Workings of Mens hearts at least it is a great Vexation and Trouble even to the godly and doth tempt them to such Imaginations and Surmises of God 2. I shall prove that the Remembrance of his Judgments of old is one means to confirm the heart for so we are inabled to tarry till God's Judgments be brought to the effect We see onely the beginning and so like hasty Spectators will not tarry till the last Act when all Errours shall be redressed We shall make quite another Judgment of Providence when we see it all together and do not judge of it by parts Surely then they shall see there is a reward for the righteous there is a God that judgeth the Earth At first none seem so much to lose their labour and to be disregarded by God as the Righteous or to be more hardly dealt withall but let us not be too hasty in judging God's Work while it is a-doing but tarry to the end of things In the Word of God we have not onely Promises which are more firm then Heaven and Earth but Instances and Examples of the Afflictions of the Righteous and their Deliverance therefore let us but suspend our Censure till God hath put his last hand unto the Work and then you will see that if his People seem to be forsaken for a while it is that they may be received for ever All is wont to end well with the Children of God let God alone with his own Methods after a walk in the Wilderness he will bring his People into a Land of Rest. But more particularly why his Judgments of old are a Comfort and Reliefe to us 1. It is some Reliefe to the Soul to translate the Thoughts from the present Scene of things and to consider former times One cause of Mens discomfort is to look onely to the present and so they are overwhelmed but when we look back we shall find that others have been afflicted before us it is no strange thing and others delivered before us upon their dependance on God and adherence to him You were not the first afflicted Servants of God nor are likely to be the last Others have been in the like Case and after a while delivered and rescued out of their Trouble Psal. 22. 4 5. Our Fathers trusted in thee they trusted and thou didst deliver them They cryed unto thee and were delivered they trusted in thee and were not confounded In looking back we see two things the Carriage of the godly and their Success or the Salvation of God the patience of Iob and the end of the Lord James 5. 11. They trusted God and trusted him patiently and constantly in all their Troubles at last this trust was not in vain they were delivered and not confounded depending on God for rescue and deliverance they never failed to receive it Now in looking back we look forward and in their Deliverance we see our own at least you are fortified against the present Temptation whilst you see his People in all Ages have their Difficulties and Conflicts and also their Deliverances so that you will not miscarry nor be over-tempted by the present Prosperity of the Wicked Psal. 73. 17. I went into the Sanctuary and there understood I their end that is entring into a sober Consideration of God's Counsels and Providences we may easily discerne what is the ordinary Conclusion of such Men's felicities at last they pay full dear for their perishing Pleasures 2. Because these are Instances of God's Righteous Government and Instances do both inliven and confirm all matters of Faith Here you see his Justice God hath ever been depressing the Proud and exalting the Humble gracious to his Servants terrible to the Wicked These examples also of rescuing others who have been in like Condition before us shew us what the Wisedom and Omnipotency of God can doe in performing Promises when the performance of them seemeth hopeless and all lost and gone then they are infallible Evidences of his Tenderness Care and Fidelity towards all that depend upon him Now though we have nothing of our own experience to support us yet the Remembrance of what hath been done for others the Experiences of the Saints in Scripture are set down for our learning for the support of our Faith and Hope They trusted in God and found him a ready help why may not we God is the same that he was in former times and carrieth himself in the same ways of Providence to Righteous and Unrighteous as heretofore still Promises are fulfilled and Threatnings are executed They on whose behalf God shewed himself so just powerfull wise good and tender had not a better God then we have nor a more worthy Redeemer nor a surer Covenant If they had a stronger Faith it is our own fault and we should labour to increase it The Saints are as dear to God as ever And as to the Wicked they that inherit others Sins shall inherit others Judgments It is true we live not in the Age of Wonders but God's ordinary Providence is enough for our turn and those very Wonders shew that he hath power and love enough to protect and deliver us Well then these are Instances of his Righteous Government and Instances which concern us which is my second Reason 3. By these Judgments of old you see the exact Correspondency between his Word and Works where his Voice is heard but his Hand not seen his Word is coldly entertained but by his Providence he establisheth the Authority of his Law The word spoken by Angels was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stedfast word Heb. 2. 2. A Word may be said to be stedfast either in respect of the unalterable Will of the Law-giver or in respect of Execution or with respect to the party to whom it is given who firmly and certainly believeth it The one maketh way for the other God is resolved to govern the World by this Rule therefore he doth authorize it own it by the Dispensations of his Providence accordingly the World learneth to reverence it Hos. 7. 12. I will chastise them as their Congregation hath heard God's Word against Sin and
Sinners will at last take Effect and end in sad Chastisements and they that would not believe their danger are made to feel it Now his Promises will have their effect as well as his Threatnings Micah 2. 7. Do not my words do good to him that walketh uprightly The Word of God doth not onely speak good but doe good The Words saying of good is indeed doing of good The Performance is so certain that when it is said it may be accounted done We are apt to despise the Word of God as an empty sound no it produceth notable Effects in the World The Sentences that are there whether of Mercy or Judgment are Decrees given forth by the great Judge of the World whereupon Execution is to follow as is foretold Now when we see it done and can compare the Lords Word and Work together it is a mighty support to our Faith whether it be in our or in former Ages For you see the Word is not a vain Scare-crow in its Threatnings nor do we build Castles in the Aire when we do depend upon its promises The Judgments of his Mouth will be the Judgments of his Hand and Providence is a real comment upon and proof of the Truth of his Word 4. God's Judgments of old or his wonderfull Works were never intended onely for the benefit of that Age in which they were done but the benefit of all those who should hear of them by any credible means whatsoever Surely God never intended they should be buried in dark Oblivion but that after-Ages may be the better for the remembrance of them Witness these Scriptures Psal. 145. 4. One generation shall praise thy works unto another and remember thy mighty Acts. Joel 1. 3. Tell your Children of it and let your Children tell their Children and their Children another generation So Psal. 78. 3 4 5 6 7. That which we have heard and known and our Fathers have told us we will not hide them from their Children shewing the generations to come the praises of the Lord and his wonderfull works which he hath done for he established a testimony in Iacob and appointed a Law in Israel which he commanded our Fathers that they should make them known to their Children that the generation to come might know them even the Children to come which should be born who should arise and declare to their Children that they may set their hope in God and not forget the works of the Lord but keep his Commandments and might not be as their Fathers c. from all which places and many more I observe 1. That we should tell Generations to come what we have found of God in our time and that we should use all ways and means to transmit the Knowledge of God's notable and wondrous Providences for his People to Posterity 2. That this Report of God's former Works is a special means of Edification for therefore God would have them recorded and told for the special benefit of the Ages following 3. And more particularly that this is a great means and help of Faith For in one of the places it is said that they may set their Faith and Hope in God and from all we may conclude that by remembring God's Judgments of old we may be much comforted as in remembring God's Works when the Church was first reformed in Luther's time the delivering of England from the Spanish Invasion Gun-powder-Treason c. for the confirming our Faith and Confidence in God All God's Judgments that were done in the days of our Fore-fathers and in all Generations if they come to our Knowledge by a true Report or Record are of use to warn us and comfort us yea the bringing Israel out of Egypt and Babylon or any notable Work done since the beginning of the World till now The Use is to press us to take this Course as one Remedy to comfort us in our distresses In distresses of Conscience the Bloud of Christ is the onely cure But in Temptations arising from the Scorn and Insultation of Enemies remember what God hath done for his People of old and let his Providence support our Faith Psal 23. 4. thy rod and thy staff comfort me Pedum pastorale for the protection and guiding of the Sheep and driving away the Wolf the Rod and Staff are the Instruments of the Shepherd More particularly consider 1. What is to be observed and remembred All the eminent Passages of God's Providence when acts of Power have been seasonably interposed for the rescue of his People Judgments of all kind publick universal private and personal our own Experiences 2 Cor. 1. 10. Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us The Experiences of others not in one but in every Age for in every Place and Age God delighteth to leave a Monument of his Righteousness and all is for the Consolation and Instruction of the Church Judgments in our time Judgments in former times blow off the dust from old Mercies and the Inscription of them will be a kind of Prophecy to your Faith but especially cast your eye often upon the Lords manner of dealing with his Saints in Scripture their Consolations and Deliverances received after trouble partly because the Word of God is a rich Store-house of these Instances and Examples and partly because of the Infallibility of the Record where things are delivered to us with so much simplicity and Truth partly also because of the Manner and Ends in which and for which they are recorded But if I would have recourse to Scripture should I not rather make use of the Promises Answ. We must not set one part of Scripture against another but Examples do mightily help us to believe Promises as they are a pledge of the Justice Faithfulness Care and Love of God towards his People and I know not by what secret force and influence invite us to hope for what God hath done for other of his Servants 2. How they must be considered Seriously as every thing that cometh from God a slight Consideration will not draw forth the profitable Use of them when they are looked on cursorily or lightly passed by the impression of God upon his Works cannot be discerned therefore they must be well considered with all their Circumstances Psal. 143. 2. David sufficed not to say I remember thy works of old but I meditate on all thy works I muse on the works of thy hands Psal. 77. 12. I remember thy works of old I will meditate also of all thy works and surely this should be a delightfull Exercise to the Children of God as it is for the Son of a noble and princely Father to reade the Chronicles where his Fathers Acts are recorded or the famous Atchievements of his Ancestors Psal. 111. 2. The works of the Lord are great sought out of all them that have pleasure therein Some works of God have a large Impression of his Power and
that hath my Commandments and keepeth them to him will I manifest my self so in the 23. Verse If a man love me and keep my commandments my Father will love him and we will come to him and take up our abode with him These are taken into sweet fellowship and Communion with God and the blessed Trinity will take up their abode in his heart But pray mark Christ that is so tender and willing to communicate the influences of his Grace yet standeth upon his Sovereignty â—…nd therefore still insisteth upon keeping his Precepts if they would partake of his Comforts Fifthly Protection in their Work They are under the special care and conduct of his Providence while they keep his Precepts He keepeth them as in a Pavilion Thou shalt hide them in the secret of thy presence from the pride of men Psal. 31. 20. And who are they that are kept Those that fear him and trust in him Verse 19. Pray mark when they had no visible defence when they seemed to be left open as a prey to the oppressions and injuries of their potent adversaries yet there is a secret guard about them and they are kept the World knoweth not how God's Favour and Providence is their sure guard and defence whatever contentious and proud men design and threaten against them yet they never have their full will upon them Many a Child of God have ridden out the storm and may come and say This I had because I kept thy Precepts This 't is to keep close to God and hold fast our integrity Elsewhere the Lord expresseth himself to be a wall of fire round about his people Zech. 2. 5. which should affright at a distance and consume near at hand In those Countrys when they lay in the Fields they made Fires about them to keep off the wild Beasts so God when he seeth it fit to excuse his People from Trouble he can in the most unsafe Times and when they are weakest protect them by his secret Hand bridling their Enemies and making their Attempts ineffectual Satan is sensible of this privy guard Iob 1. 10. Hast thou not made a Hedge about him and about his house and about all that he hath on every side The World seeth not this invisible guard but the Devil seeth it There is no gap open for mischief to enter and break in upon them This can God doe when he pleaseth and a Man that holdeth fast his Integrity and goeth on in his Duty referring himself to God's keeping shall have experience of it and when the danger is over say This I had because I kept thy Precepts Sixthly In publick and common Judgments God maketh a difference and some of his choise ones are marked out for Preservation and are as Brands plucked out of the burning whilst others are consumed therein This is done oftentimes I cannot say always the Iews have a Proverb that two dry sticks may set a green one on fire a good Man may perish in the common Judgment that is the meaning of the Proverb And sometimes their Condition may be worst as Ieremiah the whole City was besieged and he in the Dungeon Chaff and Corn is threshed in the same flour but the Corn is grinded and baked But this is the best way we can take to be hid in the common Calamity though there be not an absolute Certainty for the Comfort is but propounded with a possibility Zeph. 3. 2. Seek Righteousness seek Meekness it may be ye shall be hid in the day of the Lords anger Though God hath a peculiar eye to the Godly yet their Temporal safety is not put out of all doubt it may be or it may not be but their Eternal Comforts are sure and safe yet strict and humble walking is the onely way and in some cases God sheweth that there shall be a distinction between his People and others and when others are overwhelmed they shall be preserved As Eccles. 8. 12. Surely I know it shall be well with them that fear the Lord which fear before him But it shall be ill with the Wicked And Isa. 3. 10. Say unto the Righteous it shall be well with him for they shall eate of the fruit of their doeings but say unto the Wicked it shall be ill with them for the work of his hands shall be given to him And Ier. 15. 11. Verily it shall be well with this Remnant I will cause the Enemy to treat them well in the day of Evil and Affliction All these Places speak of delivering them from trouble or moderating the trouble to them If there be an uncertainty in the thing yet a probability but whenever it is done it is a singular favour and we must own it as the fruit of Obedience This I had because I kept thy Precepts We must expect the temporal Reward of Godliness with much submission and venture upon his Providence Seventhly So much of sanctified Prosperity as shall be good for them Matth. 3. 33. First seek the Kingdom of God and the Righteousness thereof and these things shall be added God will cast them into the bargain and though he may keep them low and bare yet no good thing will he withhold Psal. 84. 2. so that a Child of God surveying all his Comforts may say this and that and the other Mercy I had from the Lords Grace these Comforts and these Deliverances came in because I kept thy Precepts 3. The next thing is to shew you what connexion there is between these two Obedience and this Good or the reason of the Lords dealing thus God doth it partly out of his general Justice as he is Governour of the World his holy Nature doth delight in Holiness and therefore 't is requisite ut bonis bene sit malis male that it should be well with them that doe well and evil with them that doe evil and such dealing a Man should have from God as he dealeth out to God Psal. 18. 25 26. With the mercifull thou wilt shew thy self mercifull and with the upright thou wilt shew thy self upright and with the pure thou wilt shew thy self pure and with the froward thou wilt shew thy self froward In the general that it should be well with the Righteous and ill with the Wicked there is an argument in the governing Justice of God but then to come to particulars that it should be so ill with the Wicked here is exacta ratio justi but that it should be so well with men imperfectly Righteous this is moderate Justice mixed with undeserved Mercy 2. There is his gracious Promise and Covenant Heaven and Earth are laid at the seet of Godliness 1 Tim. 4. 8. Godliness hath the promise of this life and that which is to come Something during our Service in this World The Second Point is That 't is of no small benefit to see and observe what good we have by obedience to God 1. It will increase our esteem of his Grace That the little
little longer No it is demanded now he doth not give it up but it is taken away from him Reason with thy self as Isaac Gen. 27. 2. I allude to it Behold now I am old I know not the day of my death make me savoury meats that my Soul may bless thee before I die So reason I have spent so much time in the world and I know not the day of my dissolution when God will call me home Oh let me go to God that he may bless me before I die 2. You know not whether the means of Graâ—… shall be continued to you or no and such affectionate offers and melting entreaties Acts 13. 46. Since you put away the word of God from you you judge your selves unworthy of everlasting Life God will not always wait upon a lingring Sinner but will take the denial and be gone They judge themselves unworthy of that Grace they pass Sentence upon themselves 2 Cor. 6. 1 2. Now is the accepted time now is the day of Salvation we beseech you receive not the Grace of God in vain God hath his seasons and when these are past will not treat with us in such a mild affectionate manner The means of Grace are removed from a people by strange Providences when they have slighted the offers of Grace Luke 13. 7. These three years I came seeking fruit on this Fig-tree and finde none cut it down why cumbreth it the ground In that Text there 's first God 's righteous expectation These three years I came seeking Fruit. He was the dresser of the Vineyard they were the three years of his Ministry as by a serious harmonizing the Evangeliâ—…ts will appear that he was just now entring upon his last half year they had his Ministry among them 2 Their unthankfull frustration I find none nothing answerable to what means they enjoyed 3 God's terrible denunciation Cut it down why cumbreth it the ground God will root up a people or remove the means and therefore will ye leave it upon such uncertainties 3. There 's an uncertainty of Grace 2 Tim. 2. 25. If God peradventure will give them repentance to the acknowledging of the truth It is a meer hazard it may be he will it may be not It is uncertain whether the Spirit of God will ever put in your Heart a thought of turning to God again Gen. 6. 3. My Spirit shall not always strive with man The Spirit of God strives for a long while follows a Sinner casts in many an anxious Thought troubles and shakes him out of his carnal quiet and security but this will not always last Ah Christians there are certain Seasons if we had the skill to take hold of them there is an appointed fixed time when God is nearer to us then at another time and we shall never have our Hearts at such an advantage Isa. 55. 6. Call upon him while he is near and while he may be found There are certain Seasons which are times of finding Some are of opinion that there are certain Seasons when a Man may be rich if he will when God offereth him an opportunity for an Estate in the World if he knew the time and how to take hold of it Certainly to those that live under the means of Grace there 's a time of finding when God is nearer to them than at another time and therefore will you slip that and leave it upon such great uncertainties 4. There 's an uncertainty in this we are not certain of having the use of our natural Faculties we may lose our Understandings by a stupid Disease and God may bring a Judgment upon those that dally with him in the work of Repentance It is an usual Judgment upon them that while they were alive did forget God when they come to die to forget themselves and have not the free use of their Reason but invaded with some stupid Disease die in their Sins and so pass into another World Reason 4. The Fourth Reason is the great mischief of delay 1. The longer we delay the greater indisposition is there upon us to embrace the Ways of God Oh Christians when we press you to Holy things to turn your selves to the Lord you begin to make some Essay and then are discouraged and find it is hard and tedious to Flesh and Bloud and so you give over Now mark if it be hard to day it will be harder the next so the third onward for it is hardness of heart that makes the Work of God hard Now the more we provoke God the more we resist his Call the more hard the Heart is the impulsions of his Grace are not so strong as before and the Heart every day is more hardned As a Path weareth the harder by frequent treading so the Heart is more hard the Mind more blind the Will more obstinate the Affections more engaged and rooted in a course of Sin Ier. 13. 23. Can the Ethiopian change his Skin or the Leopard his Spots then may ye also doe good that are accustomed to doe evil O to break off an inveterate Custom is hard A Plant newly set is more easily taken up than a Plant that hath taken root When we grow old and rotten in the way of Sin it will be much harder for us than now it is the longer we lie soaking here in Sin the farther off from God 2. We provide the more discomfort for our selves Always the proportion of our Sorrow is according to the measure of our Sins Whether it be godly Sorrow the sorrow of Repentance or desparing Sorrow those Horrours which are imprest upon us as a Punishment of our Rebellion and Impenitency in both sences you still increase your Sorrow the more you sin For the sorrow of Repentance it is clear that Sorrow must carry proportion with our Offences She that had much forgiven wept much Certainly it will cost you the more Tears a greater humbling before God the longer you continue in a course of Sin against him And for the sorrow of Punishment you are treasuring up wrath against the day of wrath Rom. 2. 5. your Burthen will be greater and more increased upon you It is too heavy for your Shoulders already to bear why should we adde to the weight of it Either our sorrow of Repentance will be greater or the anxious sense of our Punishment for in both God observes and God requires a proportion 3. Consider how unfit we shall be for God's service if we delay a little longer when our strength is spent and vigour of youth exhausted when our Ears grow deaf Eyes dim Understanding dull Affections spent Memory lost is this a time to begin with God and to look after the business of our Souls Certainly he that made all that was our Creatour deserves the flowr of our strength Eccles. 12. 1. when the tackling is spoil'd and Ship rotten is that a time to put to Sea or rather when the Ship is new built Shall the Devil feast upon
withall Christ is infinitely to be valued as more precious than all the Wealth in the World 3. A Well-grounded Resolution in the Truth 1 Thess. 5. 2. Prove all things hold fast that which is good When we take up the Ways of God upon fashion or half Conviction or probable Reasons and do not resolve upon sound evidence we are in danger to be shaken when it is a costly thing to be a sincere Christian but when Conscience is soundly informed then all things give way to Conscience If the Wicked spoile us of our goods they should not spoile us of our best Treasure which is a good Conscience Whatever power they have by Gods permission over our outward Estates they have no power over our Consciences that is the best Friend or the worst Enemy No Bird singeth so sweetly as the Bird in our Bosoms here Heaven or Hell is begun and the solaces of the outward Life are nothing to this 4. A Contempt of the World our earthly Affections must be mortified and that upon a twofold account 1. One that they may freely part with them For if they be over-valued our Affliction will be according to the degree of our Affection Mark 10. 26. He was sad at that saying and went away grieved for he had great possessions We cannot so freely resign them to God and leave all for Treasure in Heaven 2. That we may more intirely depend upon God Heb. 13. 5. Let your Conversation be without covetousness and be content with such things as ye have for he hath said I will never leave you nor forsake you Till the Heart be purged from carnal Affections the Promises of God have little force and respect with us A little satisfieth a contented and a weaned mind and he can the better cast himself upon God's Providence 5. A sound Belief of God's Providence this hath a great influence upon a free parting with our Estates for our Conscience sake Heb. 11. 8. By Faith Abraham left his Country Kindred Possessions and blindfold trusted himself with God's Providence This Principle was made use of when the King was troubled about the hundred Talents 2 Chron. 25. 9. saith the man of God the Lord is able to give thee much more than this God's Providence is enough for a gracious Heart Indeed it is hard to maintain such a Faith in Providence when exposed to great injuries we are apt to doubt of it Godliness seemeth to be neglected by him Psal. 73. 13. Verily I have cleansed my heart in vain and washed my hands in innocency doth God know but a Christian must believe in hope against hope 2. Remedies by way of Consideration 1. They cannot rob us of spiritual and eternal Riches of the Fear of God Love of God Treasures in Heaven are out of their reach Matth. 6. 19 20. Lay not up for your selves Treasures upon Earth where moth and rust doth corrupt and where Thieves break through and steal But lay up for your selves Treasures in Heaven where neither moth nor rust doth corrupt and where Thieves do not break through or steal Your joy shall no man take from you John 16. 22. heavenly Things can never be taken from their owners 2. If they cannot take away our God and Christ we shall be certainly happy All things in the World depend on God and Christ The favour of the Lord maketh rich Prov. 10. 22. without his Blessing nothing prospereth All Judgment is in the hands of Christ Iohn 5. 22. He hath the Government of the World or Dominion over all things which may conduce to help or hinder his Peoples Happiness Things are not left to their arbitrement or uncertain contingency but are under the government of a supream Providence in the hand of him that loves us 3. Tryed Friendship is most valuable Iames 1. 12. Blessed is the man that endureth Temptation for when he is tried he shall receive the Crown of life which the Lord hath promised to them that love him 4. If we suffer with Christ we shall also be glorified with him Rom. 8. 17. If so be that we suffer with him that we may be also glorified together SERMON LXX PSAL. CXIX 62. At midnight I will rise to give thanks unto Thee because of thy righteous Iudgments IN these words observe three things 1. David's holy Imployment or the Duty promised giving thanks to God 2. His Earnestness and Fervency implied in the time mentioned at midnight I will rise rather interrupt his sleep and rest than God should want his praise 3. The Cause or Matter of his Thanksgiving because of thy righteous Iudgments Whereby he meaneth the Dispensations of his Providence in delivering the Godly and punishing the Wicked according to his Word Where observe 1. The Term by which these Dispensations are expressed Iudgments 2. The Adjunct righteous Iudgments 1. For the Term Iudgments they are so called partly because they are God's judicial acts belonging to his Government of the World partly because they are dispensed according to his Word the sentences of which are also called Judgments There are the Judgments of his Mouth and of his Hand Psalm 119. 13. With my lips have I declared all the Iudgments of thy mouth 2. The Adjunct righteous or the Judgments of thy Righteousness so called because they are all holy just and full of equity 1 Doct. One special duty wherein the people of God should be much exercised is Thanks giving 2 Doct. That God's Providence rightly considered we shall in the worst times find much more cause to give thanks than to complain 3 Doct. That an heart deeply affected with God's Providence will take all occasions to praise God and give thanks to his name both in season and out of season 1 Doct. One special duty wherein the people of God should be much exercised is Thanksgiving This Duty is often pressed upon us Heb. 13. 15. Let us offer the sacrifice of praise continually which is the fruit of our lips giving thanks unto his Name There are two words there used Praise and Thanksgiving generally taken they are the same strictly taken Thanksgiving differeth from Praise They agree that we use our voice in Thanksgiving as we doe also in Praise for they are both said to be the fruit of our lips what is in the Prophet Hosea chap. 14. 2. calves of our lips is in the Septuagint the fruit of our lips and they both agree that they are a sacrifice offered to our supream Benefactour or that they belong to the Thanks-offerings of the Gospel but they differ that Thanksgiving belongeth to Benefits bestowed on our selves or others but in relation to us Praise to any Excellency whatsoever Thanksgiving may be in Word or Deed Praise in Words onely Well then Thanksgiving is a sensible acknowledgment of Favours received or an expression of our sense of them by Word and Work to the praise of the bestower The Object of it is the Works of God as beneficial unto us or to those who
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
the Emphasis he doth not barely acknowledge that God was faithfull though or notwithstanding he had afflicted him but faithfull in sending them Affliction and Trouble are not onely consistent with God's Love plighted in the Covenant of Grace but they are parts and branches of the New Covenant-Administration God is not onely faithfull notwithstanding Afflictions but faithfull in sending them There is a difference between these two the one is like an exception to the Rule quoe firmat regulam in non exceptis the other makes it a part of the Rule God cannot be faithfull without doing all things that tend to our good and eternal Welfare the conduct of his Providence is one part of the Covenant-Ingagement as to pardon our sins and sanctify us and give us glory at the last so to suit his Providence as our need and profit requireth in the way to Heaven 'T is an act of his Sovereign Mercy which he hath promised to his People to use such discipline as conduceth to their safety In short the Cross is not onely an exception to the grace of the Covenant but a part of the grace of the Covenant The meaning is God is obliged in point of fidelity to send sharp Afflictions Psal. 89. 32. I will visit their transgression with the rod and their iniquity with stripes Sharp Rods and sore Stripes not onely may stand and be reconciled with God's loving kindness and truth but they are effects and expressions of it 't is a part of that transaction viz. his Covenant-Love 3. The third thing to be explained is his sense of these Truths I know Knowing implies clearness of apprehension and firmness of perswasion so that I know is I fully understand or else I am confident or well assured of this truth But from whence had David his Knowledge how knew he all God's Judgments to be right not from the Flesh or from natural Sense no the Flesh is importunate to be pleased will perswade us the contrary If we consult onely with natural Sense we shall never believe that when God is hacking and hewing at us he intendeth our good and benefit and that when sore Judgments are upon us his end is not to destroy but to save to mortify the Sin and save the Person Sense will teach us no such thing but will surely misinterpret and misexpound the Lord's dealings For the Peace of God is a riddle to a natural Heart Phil. 4. 7. Whence then had David his Knowledge partly from the Word of God and partly from his own observation and particular experience 1. From the Word of God for 't is a maxime of Faith that God can doe no wrong That he is righteous in all his ways and just in all his works Psal. 145. 17. And again Deut. 32. 4. He is the rock his work is perfect for all his ways are judgment and truth and without iniquity just and right is he These are undeniable Truths revealed in the Word of God and must satisfy us whatsoever Sense saith to the contrary the causes and ends of God's particular Judgments are sometimes secret but they are always just Psal. 97. 2. Clouds and darkness are round about him but righteousness and truth are the habitation of his throne Therefore when we see not the reason of God's particular Dispensations we must believe the righteousness and goodness of them 2. David knew by his own observation and particular experience he had much studied his own Heart and considered his own ill deservings and Soul distempers and therefore saw the Lord's Discipline was necessary for him We should better understand God's work and sooner justify him both in point of justice and faithfulness if we did use more observation and did consider what need and profit there is of Affliction Tribulation worketh experience Rom. 5. 4 5. We see what need there was of Affliction and how seasonable the Lord's work was This is a more sensible way of knowledg than the former Faith is a surer ground but spiritual Observation hath its benefit Natural Conscience doth represent our guilt but experience sheweth God's faithfulness how seasonably God took us in our Month and suited his Providence to our present Condition Doct. That it would much quiet the minds of the people of God about all the sad dispensations of his Providence if they would seriously consider the justice and faithfulness of them So did David silence all his murmurings when the hand of God was sore upon him so should we silence all our murmuring all our suspicions of God's dealing when we are under the Cross. I know the Lord doth nothing unjust but is faithfull he will not retract his Covenant-Love and I know his Covenant-Love binds him to lay on us seasonable Affliction and Correction I shall doe two things First Illustrate the Point by some Considerations Secondly Shew that there is much of justice and faithfulness in all the Troubles and Afflictions of God's People Consider 1. We are not onely to grant in the general that God's Judgments are right but that he hath in faithfulness afflicted us So doth David when the stroke of God was heavy upon himself Many will assert the Righteousness of God when they speak to others in their Afflictions but do not indeed justify him in the Afflictions that come upon themselves We are hasty to censure but backward to humble our own Souls before God they will give him the praise of his Justice when he chasteneth others but think God dealeth harshly and rigorously with them when his Scourge is upon their own backs Such a difference is there between Knowledge speculative and experimental between that Conscience which we have in others Concernments and that Knowledge which self-love giveth us in our own David here doth not onely own the general Truth but sees God's faithfulness when the stroke lighted upon himself So Iob 4. 3 4 5. you shall see this was objected to Iob that he could comfort others but now the hand of God was upon him his Soul fainted They that stand upon the shore may easily say to those that are in the midst of the Waves and conflicting for life or death Sail thus When we are well we give Counsel to the sick but if we were so how would we take it our selves So can we say patiently all is just and keep silence to God Consider 2. We must not onely grant this truth that God is faithfull when at ease but when under the sharpest and smartest Discipline We use to praise God in prosperity but we should bless him also when he seemeth to deal hardly with us speak good of God when under the Rod. When we view a Cross at a distance or in the doctrinal contemplation of this Truth we say that God may exercise us with the greatest evil and that we need these methods to bring us to Heaven but when Afflictions come thick and near and close and we are deprived of our nearest and dearest Comforts Credit Liberty Health Life
just and faithfull and will cast all things for the best though we see it not we must assent by Faith when we cannot find it by Sense internal or external I know in faithfulness thou hast afflicted me Secondly I am to shew you and prove to you that there is much of justice and faithfulness to be observed in all the Afflictions which come upon us 1. There is much of Justice in all God's Judgments I prove it from God's Nature Psal. 119. 137. Righteous art thou O Lord and upright are thy Iudgments his Work is as his Being is holy and righteous all his Providences carry a condecency and becomingness with his Nature We presume it of a righteous Man that he will doe righteous things and shall not we believe so of the holy God We cannot be infallibly perswaded of a righteous Man for a righteous Man may leave his Righteousness because the Creature is mutable and the most righteous and innocent Man hath mixt Principles and his Rule is without him and sometimes he may hit it and sometimes swerve from it but God is unchangable his Will and Nature is the supream Reason and Measure of all things his Acts are accordingly he cannot erre A Carpenter who hath a Line in his hand may chop right or miss but if we could suppose a Carpenter whose Hand were his Rule he would always hit right We may be confident the Judge of all the Earth will doe right his Righteousness and the Righteousness of men differ infinitely more than a Candle differeth from the Sun Zach. 3. 5. The righteous God in the midst of thee will doe no iniquity God will not yea he cannot 't is contrary to his Nature Abraham might seek to wriggle out of danger by a shift Noah might fall into Drunkenness Lot pollute himself with Incest Moses trip in his Faith David destroy his innocent Servant Uriah Ionah fall into fear and rash anger the Angels may depart from their Rule if the Divine Goodness should cease to support them for a moment but 't is impossible that God who is Holiness and Righteousness it self can erre and fail in any of his Actions 2. God never afflicteth or bringeth on Judgment without a cause For this cause many are sick 1 Cor. 11. 30. there is something done on the Creatures part before Punishment is inflicted If we consider God as a Lord dispensing Grace he acts sovereignly and according to his own will and pleasure even so Father because it pleaseth thee Matth. 11. 27. for he may doe with his own as he pleaseth 't is no wrong to shew his Grace to some and pass by others but if we consider God as a Judge he never punisheth without a foregoing Cause on the Creatures part God who is arbitrary in his Gifts is not arbitrary in his Judgments there is a rule of Commerce between him and his Creatures stated and set forth and allowed and appointed by him and consented unto by us the directive and counselling part is the rule of our Obedience and the sanction or comminatory part is the rule of his judicial Process In acts of Grace and in dispensing with the violations of his Law he sometimes maketh use of his Prerogative but not in punishing there he keepeth to his Law and therefore it is that the Saints do give him the honour of his Justice Dan. 4. 7. O Lord righteousness belongeth unto thee but unto us confusion of Face for we have sinned and done wickedly and have rebelled in departing from thy Precepts Nehem. 9. 33. Thou art just in all that is brought upon us for thou hast done right but we have done wickedly all our trouble is the penalty of his broken Law justly inflicted on us In short the breach is first on our part there is some violation of his Law or contempt of his Grace but God loveth us first there he hath the precedency he beginneth in all acts of Grace but the reason of his judicial Dispensations is first with us We are first in the offence and provide fuel for his wrath before it break out upon us 3. When there is cause given God doth not presently take it but giveth Sinners time in his process against them and doth not presently execute the sentence of his Word till they are found incorrigible He giveth them warning before he striketh he wooeth and soliciteth by many kind messages to return to their Duty and speaketh to them sometimes in the rough sometimes in the still voice He bringeth his judgment to light every morning as the Prophet speaketh Zeph. 3. 5. he doth so delight in Mercy and is so tender of the Workmanship of his hands especially his own People that he never proceedeth to severity as long as there is some way unessayed to reclaim them not yet made use of As one that would open a door and knows not the Key he tries Key after Key one Dispensation after another he doth not take the Sinner at first word but followeth him with frequent warnings of his danger with offers of advantage if he return yea at last he is loth to give them up to severe Judgments even then when he can scarce without imputation to his Holiness forbear any longer Hosea 11. 8. How shall I give thee up I am God and not man Such Expostulations and Speeches are very frequent in the Prophets and all these Speeches do abundantly justify God when he judgeth he would sain hold off the extremity of Judgments deserved by them the Lord maketh a stand and would fain be prevented before he proceedeth to his strange work 4. The Judgments inflicted are always short of the Cause surely they never exceed the value of it Esra 9. 13. Thou hast punished us less than we have deserved God doth not exact the whole debt of Sinners which they owe to his Justice 'T was an heavy stroke that then lighted upon Ierusalem Was their wound but a scratch or affliction little Dolefull and sad ruine was brought upon that place the City and the Temple burnt to ashes the People carried captive to a strange Land yet thou hast punished us less than we have deserved They were in Babylon they might have been in Hell our reward is alway more than our desert but our punishment is always less than our desert We count it a favour if forseiture of life be punished with Banishment or if a sentence of Banishment be commuted into a Fine or the Fine be mitigated and brought lower and shall we think God dealeth rigorously with us when he layeth on some heavy Cross he might have cast us into Hell and laid his hand upon us for ever See Iob 11. 6. O know therefore that God exacteth of thee less than thine iniquity deserveth We have low thoughts of Sin and therefore have grievous apprehensions of God's Judgments We do but sip of the Cup when God might make us to drink of the dreggs of it Secondly I am to prove that the godly
for slaughter Secondly Reasons from the subject or disposition of the renewed heart 1. They have once had an apprehension of their true misery by reason of sin and the curse None prize the favour of God but they have been burdened with the sense of sin and misery We speak in vain to most men 't is onely the sick will prize the Physician the condemned be earnest for a pardon 2. They are renewed till a man be holy he cannot rejoyce in Spiritual things The fools heart is always in the house of mirth Eccl. 7. 4. For masks and plays and merry meetings feasts and banquets and vain company and idle games and pastimes these are the life and joy of their Souls A fool will make a foolish choice as children prefer their rattles and toys before a solid benefit Rom. 8. 5. For they that are after the flesh do mind the things of the flesh and they that are after the spirit the things of the spirit the desire sheweth what is delightfull and comfortable but now the renewed heart 't is their all to be in favour with God they have not the spirit of the world 1 Cor. 2. 3. many have affections for any thing but God The Use is Reproof to those that care not for this sense of Gods mercy David could not think himself alive till he was reconciled to God Profane men are not much troubled with this care though God be angry they can seek their delight elsewhere they can rejoyce in the Creature apart from God so they may have outward things they are at ease and can sing lullabies to their Souls as that wretch in the parable Luke 12. 19. eat drink and be merry If they be in trouble they seek to put away their troubles by carnal means Let these consider first God can make the stoutest hearted sinner who standeth aloof from him to see he is undone without him 't is no hard thing to put a sinner in the stocks of conscience so that one favourable look would be valued more than all the world Secondly it may be when punishment hath opened their eyes God may hide his face and withhold the blessing from them when they seek it with bitter tears Prov. 1. 28. They shall call upon me but I will not answer they shall seek me early but shall not find me 2. To shame the people of God that have such cold and careless thoughts about that which true believers count as dear as their lives 1. This slightness cometh from carnal complacency or inordinate delight in the Creature or letting out our selves to worldly delights Now this is vile ingratitude when Gods gifts and those of the worser sort draw us from himself Will you be of a Gadaren spirit or as one of the vain fellows as Michal told David scoffingly 2. Consider how dangerous this is to our temporal and eternal felicity Temporal felicity the creature is blasted when our life is bound up with it The world is eclipsed that the favour of God may be more prized and the loss of the creature should more awaken us to seek after God We most prize the evidences of Gods favour and reconciliation with him when we are in trouble and God taketh away our worldly comforts that the consolations of his Spirit may not seem as small things Many have smarted for carnal complacency Eternal felicity when any carnal thing is valued more than God it puts our eternal comforts upon an hazard 't is a selling the birthright for a mess of pottage Heb. 12. 15. Well then let us be weaned from the world for while we take too much delight in the creature God is the less esteemed 2. Use Is Instruction to teach us how to carry our selves with respect to this priviledge a sense of the love of God shed abroad in our hearts in the fruits and effects thereof 1. Let us make it our chiefest care to get and preserve the fresh sense of Gods love upon our hearts grudging at no labour 2 Pet. 1. 10. Give diligence to make your calling and election sure c. No cost Matt. 13. 46. When he had found one pearl of great price he went and sold all that he had and bought it Phil. 3. 8 9. denying lusts and Interests 2. Not to hazard it on cheap terms God forbid that I should sell my Inheritance Will you sell away Christ and Heaven for such cheap rates hazard your Souls for carnal satisfaction 3. Let us be sensible of the want of it as the greatest misery Matt. 9. 15. 4. Rejoyce in it above all things Psal. 4. 6 7. Be glad if this be promoted though by sharp afflictions 2. Doctrine All such as would have the comfortable effects and sense of Gods mercy must delight in his law 1. Delight in the law implyeth obedience for it is not a delight that ariseth from speculation or the contemplation of the truth revealed therein I delight to doe thy will O my God yea thy Law is within my heart Psal. 40. 8. and Psal. 112. 1. Blessed is the man that feareth the Lord that delighteth greatly in his Commandments not in the knowledg of their duty but in the practice of it 'T is in the Law as the rule of Duty and all tendeth to practice They that delight in the speculation grudg at the practice One that is observant of God's will delighteth to believe and obey as well as to know Gods word 2. A ready and cheerfull obedience must be willingly and heartily undertaken Love to the work for the works sake A man is never truly converted to God till God hath his love and his law hath his love for the constitution of the heart is not seen in our opinions so much as in our affections love desire and delight Many mens Judgment is for God that is Conscience is for God but their hearts are for other things When obedience is practically and chearfully undertaken and the delight of our Souls in them Men have a little compulsory religiousness 't is most when frightned into it Men do something but had rather leave it undone and do not choose rather to walk holily if they had their own choice A man is slavish when fear of being damned doth onely sway him the godly love holiness as holiness they are constant with God But why do they that have a comfortable sense of his mercy delight in his law 1. These are onely fit to ask mercy 2. These are qualified to receive mercy 1. These are onely fit to ask mercy First because they are likely to ask it most feelingly None prize the mercy of God nor will ask it in such an earnest and broken-hearted manner as those that delight in his Law These see their want of it they are sensible of more defects than others are Rom. 7. 24. O wretched man that I am they mind their work which others that exercise themselves not unto godliness mind not they have greater light and greater discoveries more
Isa. 26. 8. Yea in the way of thy judgments O Lord have we waited for thee c. Our affections are bribed when desired comforts are presently obtained God will see if we purely love him 4. For a close to this Point Our Sufferings are like to be long I speak not as determining but to awaken a Spirit of Prayer that they may be shortned when Christ made as if he would go farther they constrained him to tarry Luke 24. 28 29. These are sad symptoms of it First When Reformation is rejected and Corruptions are setling again upon their own Base Hos. 7. 1. When I would have healed Israel then the iniquity of Ephraim was discovered c. Ezek. 24. 13. In thy filthiness is lewdness because I have purged thee and thou wast not purged thou shalt not be purged from thy filthiness any more till I have caused my fury to rest upon thee This Crime is not only chargeable on them who opposed the Reformation but on those who by multiplied Scandals dishonoured the Cause of God Instance in Papists in Queen Maries time who got in by fraud and violence not by miscarriage of the Protestants Then 't was sharp 〈◊〉 short ours is like to be tedious and long 2dly When our Deliverance is liâ—…ly to prove a mischief and a misery when we are not prepared to receive it God will not give us things for our hurt And we may fear as much from our Brethren our mutual bickerings as from Enemies when God promises Restauration he promiseth Unity Zeph. 3. 9. For then will I turn to the people a pure language that they may call upon the Name of the Lord to serve him with one consent Zech. 14. 9. And the Lord shall be King over all the earth in that day shall there be one Lord and his Name one The Dog is let loose when the Sheep scatter 3dly When there is a damp upon the Spirit of Prayer and Men give over seeking to God for deliverance as an hopeless thing God is near when the Spirit of Prayer is revived Ezek. 36. 37. Thus saith the Lord God I will yet for this be enquired of by the house of Israel to do it for them I will increase them with men like a flock And Jer. 29. 12 13. Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you And ye shall seek me and find me when ye shall search for me with all your heart Dan. 9. 19 â—…0 and Psal. 10. 17. Lord thou hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine ear to hear Et passim Alibi 4thly When God is upon his Judicial Process and there is not any course taken to reconcile our selves to him God hath been judging his People judging the Nation wherein they live Judgment began at the House of God what notable Humiliation and Reformation hath it produced there There is God's whole work to be done upon Mount Sion If. 10. 12. What fruit of all those terrible Judgments Incorrigibleness sheweth our Stripes will be many our Judgments long 5. When Dispensations tend to the removing of the Candlestick or look very like it Rev. 2. 5. Remember therefore from whence thou art fallen and repent and do the first works or else I will come unto thee quickly and will remove thy candlestick cut of his place except thou repent That is done either by destroying Judgments taking away the subject matter of the Church or by their own Apostasie and spiritual Fornication or sad Errors and Confusions ill treatment of God's People opposing his Interests by his Enemies and the sinful Miscarriages and Apostasies of professing Friends will help to wear out an unthankful murmuring Generation II Doct. When Salvation is delayed or Deliverance long a coming the Soul fainteth I shall shew 1. The Nature of this Fainting 2. The Causes of Fainting 3. The Kinds of Fainting 4. The Considerations which may preserve us from Fainting 1. For the Nature of this Fainting Here we must inquire what is meant by the Fainting of the Soul Fainting is proper to the Body but here it is ascribed to the Soul as also in many other places the Apostle saith Heb. 12. 3. Lest ye be weary and faint in your minds Where two words are used Weariness and Fainting both taken from the Body-Weariness is a lesser Fainting a higher degree of deficiency in weariness the Body requireth some rest or refreshment when the active power is weakned and the vital spirits and principles of motion are dulled but in Fainting the vital power is contracted and retireth and leaveth the outward parts liveless and sensless When a Man is wearied his strength is abated when he fainteth he is quite spent These things by a Metaphor are applied to the Soul or Mind A Man is weary when the Fortitude of his Mind his moral or spiritual strength is broken or begins to abate when his Soul sits uneasie under Sufferings But when he sinketh under the burden of grievous tedious or long Affliction then he is said to faint when all the reasons and grounds of his comfort are quite spent and he can hold out no longer 2. The Causes of Fainting The Fainting of the Body may arise either from Labour Sickness and Travel or else from Hunger and Thirst. So the Fainting of the Soul is either first from the tediousness of present Pressures or 2dly from a fervent and strong desire First From the tediousness of present Sorrows and Pressures as Jer. 8. 18. When I would comfort my self against my sorrow my heart fainteth within me And why because of the length of their Afflictions ver 20. The harvest is past the summer is ended and we are not saved Sorrow doth so in vade their spirits that they are by no means able to ease themselves expectations of this side and that side are cut off they long look for help and relief but none appeareth So Lam. 1. 22. My sighs are many and my heart is faint They are overwhelmed with grief and cannot bear up with any courage 2dly It may be caused by a fervent and strong desire Psal. 84. 2. My soul longeth yea even fainteth for the courts of God Vehement desires cause a languor So 't is taken here 't is long O Lord that I have waited and attended with great desire for deliverance from thee Those who vehemently desire any thing are apt to faint Where Love is hot Desire cannot be cold The benefit of the Church liberty to serve God do strongly move the Saints yea the Spirit of God increaseth the vehemency of these motions For he maketh intercession for the saints with sighs and groans that cannot be uttered Rom. 8. 20. He concurreth to the vehemency of the desire but the fainting is from our selves from our weakness The Soul is so earnestly fixed in the expectation of God's salvation that it can no longer keep any equal tenour so that this Fainting
off Providence appeareth with a doubtful face they that take to the better part may be reduced to great straits therefore sometimes it may happen to the righteous according to the work of the wicked and to the wicked according to the work of the righteous Ecl. 8. 4. So variously doth God dispense external good and evil and may seem to frown upon those that are faithful now yet we should not depart from his judgments Iob 13. 14. Though he kill me yet will I trust in him We should wrastle through many disappointments here or hereafter God will not own us 2. By giving success to a wrong party that layeth claim to him to his favour in an evil way and interpret when his providence seems to be an approbation of an evil course 't is a great temptation God's choicest servants have staggered by it but yet 't is but a temptation Psal. 50. 21. I kept silence and thou thoughest that I was altogether such a one as thy self God may hold his hand though they strangely transform him in their thoughts and entitle their actions to his Patronage God tryeth you Deut. 13 2 3. The Lord your God proveth you to know whether ye love the Lord your God with all your heart and with all your soul. God's Word is so clear and satisfactory that by a righteous judgment he may permit it to try our stedfastness and obedience not as chaff but as solid graâ—… But must we not regard Providences yes but not interpret them against the Word but with it 't is comfortable to see the Word back'd with a Providence Rom. 2. 18. Heb. 2. 2. and Hos. 7. 12. when the Word is made good and they feel that which they would not believe 2dly Not interpret it against the Word Providence is never against the Word it is an exact Comment upon it if we had eyes to see it and when we see it altogether we shall find it so but now we view it by pieces and so mistake Rom. 8. 28. For we know that all things work together for good to them that love God to them who are called according to purpose Ps. 73. 17. Until I went into the sanctuary then understood I their ends When we look to the end of things all hazards are over Secondly The Reasons why we must be exact and constant notwithstanding these temptations I will name but two implied in the two words of the Text Thy Iudgments 1. 'T is God's Word 2. God's Word is Judgment 1. 'T is God's direction who cannot deceive or be deceiv'd you may venture your souls temporal and eternal estate and all upon it upon God's bare word for it is impossible for him to lye In his promises Heb. 6. 18. or to be deceiv'd in his directions The Word of the Lord is a pure Rule 1 Iohn 2. 27. The unction teacheth you all things and is truth and is no lye There is no erring while we walk by this direction the Spirit of God teaching us by his Word and indeed this is the effect of that great Faith to believe God upon his bare word to believe what he hath spoken is true and to act accordingly if this were rooted in our hearts we should not be so unstable so easily foiled by Satan discouraged by the oppositions of evil men or live by example but by rule and would interpret the Providence of God to the advantage and not the prejudice of obedience Whom resist stedfast in the faith 1 Pet. 5. 9. Adhere to the truth of the Word I know here is my direction and in the issue will be my safety and happiness But either we do not believe this is God's Word or do not urge the heart with God's authority and veracity and therefore we are up and down but now when we determine this is God's Word and so receive it 1 Thess. 2. 13. When ye received the Word of God which ye heard of us ye received it not as the word of men but as it is in truth the Word of God And then 't is my Rule whatever it cost me there you urge the heart with the authority of God Mat. 16. 24. A resolute giving up our selves to God's direction and to receive the Law from his mouth and it is a certain Rule whatever cross accidents fall out it should be receiv'd with such certainty and absolute authority as nothing should move us so assured of it That if an Angel should preach any other doctrine let him be accursed Gal. 1. 8. 2 Tim. 3. 16. and 2 Pet. 1. 2. when it is believed to be the Lord's mind 't is a sure ground for Faith to rest upon 't is not a doctrine sound out by the wit of Man no private invention of others but God's inspiration God hath wisdom to direct me the safest way and goodness and faithfulness enough not to mislead me Good and upright is the Lord therefore will he teach sinners in the way Psal. 25. 8. It is not the devices of their heads that wrote it but the publick mind of God and saith the Apostle Knowing this first this is the first and supreme principle he had said ver 19. that we should consult with the Word for direction and comfort before we can get any saving light or true comfort 2dly ' â—…is Judgments Every Man's doom is contain'd in the Word and if you can but stay a little you shall see it verifi'd by sensible and plain experiences do but wait and observe how God maketh good his promises and accomplisheth his threatnings and you will say no cause to depart you will find you have done right in the issue and that close obedience is the only way of safety and happiness here and hereafter David did as to his own case Psal. 18. 21. I have kept the ways of the Lord and have not wickedly departed from my God And was he a loser by it No God hath recompensed me according to the cleanness of my hands On the other side those that depart from God are destroyed his Word will be made good against them Psal. 119. ver 119. Thou puttest away the wicked of the earth like dross Use 1. Is direction to us both in publick and private Cases Be sure you follow such ways as God's Word doth allow for otherwise it is not constancy but obstinacy and then whatever troubles and discouragements you meet with this will be a comfort to you that you are in God's way First As to your private Case be not discouraged by the instability of your hearts and the temptations of Satan you will be up and down with God But observe these two Rules 1. It is necessary to watch against your first declinings lest by little and little the heart be stolen away from God When you lose your savor of holy things lessen your diligence and are not so exact and watchful you begin to depart from God The gap once made in the conscience groweth wider and wider every day The
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
48. 10. Behold I have refined thee but not with silver I have chosen thee in the furnace of affliction that is not so throughly silver is not refined till all the dross be consumed and wrought out of it and when should we see good day if God should so refine us 4. They are not reckoned to dross but metal that walk answerable to their profession and obligations to God as becometh his peculiar people to do they are not satisfied with common mercies A man may have the world at will and yet be a cast-away they must have something peculiar and distinguishing Psal. 119. 132. Look upon me and be merciful unto me as thou usest to do to them that love thy name things that can never be given in anger They do not rest in common Grace Heb. 6. 9. But we hope better things of you and things that do accompany salvation Those good moods in Hypocrites and Temporaries Nor content themselves with a common conversation 1 Cor. 3. 3. Are ye not carnal and walk as men 1 Pet. 4. 4. Wherein they think it strange that you run not with them into the same excess of riot Matth. 5. 46. If you love them that love you what reward have ye do not even the Publicans the same You should do something rare and singular not in an ordinary loose rate III. That it is God's business in heaven to put away the wicked as dross to sever them from the purer metal 1. God hath many ways and means to do it partly by his Judgments he doth it more and more Matth. 3. 12. His Fan is in his hand and he will throughly purge his Floor and gather his Wheat into the Garner but he will burn up the Chaff with unquenchable fire As the Chaff from Corn so Dross from Metal Isai. 4. 4. When the Lord shall have washed away the filth of the Daughter of Zion and shall have purged the bloud of Ierusalem from the midst thereof by the spirit of judgment and by the spirit of burning that is by the Judgment executed upon the evil among them Ezek. 20. 38. And I will purge out from among them the Rebels and them that transgress against me This God doth by destroying wasting Judgments 2. Partly by the censures of the Church 1 Cor. 5. 9. Put away from among your selves that wicked person And partly by the stroke of the Civil Magistrate and their punishments Prov. 25. 4 5. Take away the dross from the silver and there shall come forth a vessel for the Finer Take away the wicked from before the King and his Throne shall be established in righteousness Thus doth God do it now but he will fully and finally do it at the last Judgment when there shall be a perfect separation of them and all the wicked shall be cast away as refuse Matth. 25. 32 33. Before him shall be gathered all Nations and he shall separate them one from another as a Shepherd divideth his Sheep from the Goats and he shall set the Sheep on his right hand and the Goats on his left hand there is a congregation and then a segregation never to meet more nor be mingled more Now God doth it in part but then more fully 2. The Reasons First God doth so lest the silver it self should be turned into dross We are apt to corrupt one another natural corruption within meeting with examples without Isai. 6. 5. Wo is me I am undone because I am a man of unclean lips and I dwell among a people of unclean lips As a man that hath the matter of a Disease prepared coming into infectious Company is soon infected Gods choicest people have much dross in them therefore the Lord needeth to purge out their dross the purest Church is apt to contract pollution and to degenerate and the choice Plants of the Covenant-Stocks to run wild were it not for these dispensations Secondly That impunity may not harden the wicked and encourage others God suffereth it as long as he judgeth it expedient Eccl. 8. 11. Because sentence against an evil work is not executed speedily therefore the hearts of the sons of men are fully set in them to do evil Psal. 9. 16. The Lord is known by the Iudgments he executeth the wicked is snared in the work of his own hands Men sin the more freely and securely when a Judgment doth not presently overtake them when sinners go on without any mark of Gods vengeance but God will in every Age clear his Providence by bringing of Judgments upon wicked men Thirdly The nearer they are to God the more hateful their provocations are and more severely punished Amos 3. 2. You have I known of all the families of the earth therefore I will punish you for all your iniquities For their sins the valley of vision is brought to barrenness They sin against the clearest light the dearest love the highest engagements to the contrary and therefore when they are mingled among his people as dross with the silver God putteth them away Use. Is to inform us that God in his judicial proceedings will distinguish he will divide the dross from the other metal that he may destroy the one and preserve the other David prayeth Psal. 26. 9. Gather not my soul with sinners nor my life with bloody men that God would not lay him common with the wicked God hath his Harvest for cutting down for cutting and binding together those that sinned Now David prayeth That he that had severed himself in his course of life might not be gathered with them in their punishment God will distinguish his Judgments are for the destruction of the worser sort and the amendment of the better When he severeth the dross he hath a care of the silver Though never so terrible to the wicked still he will be comfortable to his own 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of temptation and to reserve the unjust to the Day of Iudgment to be punished His own Jewel that lyeth hidden among them when all is shaken round about them God can hide them in the secret of his Presence and preserve them as he did Lot and Noah His own are wonderfully preserved in common Judgments several Scriptures speak to this Eccl. 8. 12 13. Surely it shall be well with them that fear God but it shall not be well with the wicked And Iosh. 3. 10. Hereby ye shall know that the living God is among you and he will without fail drive out from before you the Canaanites and the Hittites Isai. 3. 10 11. Say unto the righteous It shall be well with him for they shall eat the fruit of their doings Wo to the wicked it shall be ill with him for the reward of his hands shall be given him God will make a difference between good and bad Use 2. That a few wicked men may bring a great deal of hurt and mischief as Achan upon Israel two dry sticks may set a green one
on fire as the whole metal is melted that the dross may be severed Use. 3. All Judgments on the visible Church are to sever the dross from the Gold God suffereth them a while to be mingled and then come trying Judgments to separate the one from the other which is a comfort to us the Church is the purer for these Judgments Isai. 1. 25. And I will turn my hand upon thee and I will surely purge away thy dross and take away thy tin So Mal. 3. 3. And he shall sit as a refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver that they may offer unto the Lord an offering in righteousness He will send such Judgments as will destroy the incorrigible wicked ones and purifie the rest 'T is a comfort against persecutions we murmure under them know not how they shall be turned away God who is the purger of his Church will find out some way And 't is a comfort under his Judgments they are not to destroy but to purge God intendeth only our purging how hot soever the Furnace be therefore let God alone with his work Use 4. Is to teach us to wait upon God in the way of his Judgments He is putting away the wicked of the Earth like dross it is not only a work that he hath done or will hereafter do but he is always doing of it We should observe how God hath already done it and so by faith we should look upon him as still about it First He beginneth with his people he is purging away of their wickedness Isai. 27. 9. By this shall the iniquity of Iacob be purged But many shall cleave to them by flatteries and some of them of understanding shall fall to try them and to purge and make them white Dan. 11. 35. Now when God hath employed wicked men to fann and purge his people then their turn cometh next Ier. 25. 29. For lo I begin to bring evil on the City which is called by my name and should ye be utterly unpunished Ye shall not be unpunished for I will call for a sword upon all the inhabitants of the Earth 1 Pet. 4. 17. If punishment begin at the house of God where shall the wicked and ungodly appear Prov. 11. 31. Behold the righteous shall be recompensed in the earth much more the wicked and the sinner When the Lord hath performed his work upon Mount Zion and Ierusalem then he will reckon with his Enemies he beginneth with his Church and maketh an end with their Enemies his Enemies drink the dregs of the Cup and their end must needs be unspeakably terrible Use 5. Let us see we be not put away like dross when Gods Judgments are abroad in the Earth 1 Cor. 11. 32. We are chastened of the Lord that we should not be condemned with the world We shall put that out of question if we do two things First If we be faithful to God and cleave to Gods people truth and interest how great soever our tryals be Psal. 44. 17. All this is come upon us yet we have not forgotten thee neither have we dealt falsely in the Covenant To consume in the melting is the property of dross but the pure metal is the more united and cleaveth together the more closely Secondly If you are refined by all these tryals Isai. 27. 9. By this shall the iniquity of Iacob be purged A Christian loseth nothing by his afflictions but sin which is better parted with than kept We come now to the second Branch of the Text and that is the effect it had upon David's heart Therefore I love thy testimonies This use he made of all Gods Judgements Doctr. A gracious heart that observeth the Providence of God and the course of his judicial dispensations will find more cause to love the word of God than ever before 1. Because thereby he hath sensible experience of the truth of it Gods Providence is a Comment upon his Word the effect is answerable to the prediction and the word that God hath said is fulfilled to a tittle Now the more confirmation the word receiveth the more is affection encreased The Apostle telleth us That the word spoken by Angels was stedsast Heb. 2. 2. because every transgression and disobedience received a just recompence of reward the punishment of the transgressours of the Law was a proof of Gods authorizing their Doctrine the same Law made formerly is valid We see the word doth not threaten in vain and they that slight it smart for it Now I see the word of God is to be valued for God will make it good even to a tittle 2. Because if we love not the word we may see great danger likely to ensue even those terrible punishments by which he purgeth out the dross should make us fall in love with Gods Law If we would not perish with the wicked of the earth we should not sin with the wicked of the earth if we partake of their sins we must partake of their plagues Psal. 2. 11. Kiss the son lest he be angry and ye perish from the way if his wrath be kindled but a little blessed are they that trust in him When we see the danger of being enemies to God or unsound with him we have need to learn this wisdome of shewing all affection and reverence and respect to Christ and his ways and submit to him heartily there is no safety in any other course If a spark of his wrath light upon us how soon will it consume us The stupid world regardeth not this to love his ways the more God giveth out proofs of his anger against those that despise them Many are cut off in the mid way sooner than they did or could expect and yet they do not grow one jot the wiser 'T is dangerous to stand out against God his cause work or people 3. It doth indear the mercy of God to us because he hath dealt otherwise with us who in strict Justice have deserved the same Gods Judgments on the wicked commend his Mercies to his Children Rom. 9. 23. The Vessels of wrath fitted to destruction serve to shew the greater love of God to the Vessels of mercy the torments of Hell inflicted on the wicked do the more set forth his love to the Saints to whom he hath appointed the joys of Heaven So the severity of God in his present Judgments doth imply the love of God to his chosen people who can take comfort in the promises when the threatnings are accomplished upon others this might have been our condition too but that Grace hath made the difference Well then as it doth indear the mercy of God to us so it calleth upon us more highly to love and prize him and his word because of this distinction 4. 'T is not only a means to set off the love of God to us but even his Judgments upon others may be a necessary act of love
other mens costs as God expresseth it Zeph. 3. 6 7. I have cut off the Nations their Towers are desolate I made their streets waste that none passed by their Cities are destroyed so that there is no man none inhabitant I said Surely thou wilt fear me thou wilt receive instruction so their dwelling should not be cut off however I punished them but they rose early and corrupted all their doings God would have us take warning at a distance and while he is yet a great way off to send for Conditions of Peace otherwise 't is a new provocation and the Judgment is hastened Ier. 3. 7 8 9 10. A fire in one house alarmeth all the street and they make provision for their safety Thirdly When the Judgments of God break in among us and are executed before our eyes that must be the more considered Isai. 26. 9. When thy Iudgments are in the earth the inhabitants of the world will learn righteousness God looketh to be more reverenced and obeyed for this because then what was before matter of faith is made matter of sense and we need not doubt any more whether God will punish the disobedient when his threatning is made good Smoak is a sign of fire much more when the fire is breaking out and we see what we only heard before and we feel what we would not believe before Fourthly Though we should be well at ease in our own persons yet the Judgments upon others should be considered by us Nehemiah Chap. 1. preferred at Court yet hath a sad resentment of the state of Ierusalem So Daniel Chap. 9. 5. a great man in Babylon yet layeth to heart the Judgments upon the people of God Fifthly Though the Judgment pursue but a few yet all should fear When Ananias and Sapphira fell down dead 't is said Act. 5. 5. That great fear fell upon all that heard these things God in one or a few giveth an instance of his severity that others may tremble as 't is said of David when the breach was made upon Uzzah 1 Chron. 13. 12. And David was afraid of God that day saying How shall I bring the Ark of God home to me The sin was Uzzah's the breach only upon him but the stroke was Gods and that maketh David tremble Yea the Pagan Mariners when Divine vengeance had pursued Ionah Chap. 1. 18. Then the men feared the Lord exceedingly and offered a Sacrifice to the Lord and made vows The danger was for Ionah's sake when he was thrown over-board there was a calm but the men feared greatly Sixthly Though it should light upon enemies to us and God yet their Fall is not to be insulted over but Gods hand observed with great reverence Thou puttest away the wicked of the earth like dross then my flesh trembleth saith David So in Psal. 76. 6 7. At thy rebuke O God of Iacob both the Chariot and the Horse are cast into a deep sleep Thou even thou art to be feared and who may stand in thy sight when once thou art angry We ought to express a sense of our Fathers displeasure as a Child quaketh when he heareth his Father is angry with or doth correct a Servant Naturalists say A Lyon will tremble to see a Dog beaten before him Psal. 52. 6. The righteous also shall see and fear The godly will be wise Observers of Gods work and dispensations of Justice and the spiritual advantage they may gain thereby Prov. 21. 12. The righteous man wisely considereth the house of the wicked and that God overthroweth the wicked for their wickedness Holy men do exceedingly profit by these Judgments Seventhly Much more should we tremble at Gods Judgments upon his own people when he cometh to visit their iniquities with rods and their transgressions with scourges If this be done in the green Tree what in the dry If Iudgment begin at the house of God where shall the ungodly and sinner appear 1 Pet. 4. 18. Many times they are broken with a great breach and heavy corrections Ier. 25. 17. Then I took the Cup at the Lords hand and made all the Nations to drink His own people sip of the bitter Cup that others drank the dreggs of The world shall know that he is a God hating sin and therefore will punish them for it lest he should seem to approve their sin Though God doth not condemn his people to Hell for their sin yet by his sharp corrections of them in this life the world shall know how much he hateth sin especially when they have made the Name of God to be evil spoken of God will vindicate himself Now these should make us tremble they are ordered for this purpose 2. I shall enquire what this fear is an infirmity or a duty To many to fear Judgments seemeth slavish and thereupon build a false conceit that God only is to be feared for his mercies and not for his judgments Indeed God is feared for his goodness Hos. 3. 5. but not only Judgments are the object of fear and the fear conversant about them may be so far from being a sin that 't is a Grace Briefly then 't is not such a fear as driveth us from God Gen. 3. 5. but bringeth us to him keepeth us with him I will put my fear into their hearts and they shall never depart from me Jer. 32. 40. They are afraid both to sin and to suffer for sin Afraid to sin and so 't is the fear of caution and circumspection Certainly it can be no fault to be afraid of that which deserveth punishment or judgment And afraid to suffer for sin in this World where all things come alike to all and in the world to come where God will stir up all his wrath But to fear punishment is not this servile No it is not First If it keep its proportion and doth not exceed its limits driving us into a despairing anguish such as the Devils is Iam. 2. 19. Secondly If it have its spiritual use and end which is the main and principal thing which is to make us cleave the closer to God Ier. 32. 40. But I will put my fear into their hearts and they shall not depart from me Or Thirdly If it be subordinate which is to make us cautelous and watchful against sin or such things as may occasion these Judgments fleeing from wrath to come Matth. 3. 7. and to use the means for our preservation with the more diligence Heb. 11. 7. 3. The Reason First Because a tender heart is easily affected with all God's dispensations one of the great and first priviledges of Grace is an heart of Flesh Ezek. 36. 26. Wicked men have an heart of stone a stout obstinate stupid spirit but when Gods hand is upon their persons they have no sense Ier. 9. 3. Thouhast smitten them but they have not grieved But Gods Children have an heart of Flesh that trembleth at his word and at Judgments at a distance they are soon affected with a
afflictions Again when Judgments are on our selves when God cometh nearer to us and beginneth to touch us with his hand we should relent presently To be sinning and suffering is the condition of the damned in Hell The Holy Ghost sets a brand upon Ahaz 2 Chron. 28. 22. That in the time of his distress he did yet trespass more and more against the Lord this is that King Ahaz If we keep our pride luxury vanity wantonness still our avarice coldness in Religion Sabbath-prophanation if we be not brought by all our afflictions to fear God the more such a brand will he put upon us yea our Judgments will be encreased and the Furnace heated seven times hotter as when the Child is stubborn and obstinate the Father redoubleth his strokes Therefore we are to beg his Spirit with his Rod that we may be the better by all his corrections Numb 12. 14. If her Father had spit in her face should she not be ashamed seven days So if our heavenly Father be displeased and casts contempt upon us c. Use 2. It reproveth those that triumph over the faln and declaim and inveigh against their sins but do not consider their own We should rather tremble and learn to fear from every Judgment executed though upon the worst of men and say Well God is a righteous God and whosoever provoketh him to wrath shall not escape unpunished But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this insulting over and upbraiding others with their evil and afflicted condition is a-sin which God cannot endure and will certainly punish Prov. 17. 5. And he that is glad at calamities shall not be unpunished If God hath stricken them and the hand of Justice found them out we should be tender to them Prov. 24. 17 18. Rejoyce not when thine enemy falleth and let not thine heart be glad when he stumbleth lest the Lord see it and it displease him and he turn away his wrath from him Some read it Et convertat iram suam in te he turn his wrath upon thee Thine enemy is not he that thou hatest for a Christian should hate no body but he that hateth thee if we rejoyce in their evil certainly 't is a sign we hate them however we please our selves with the thoughts of forgiving them as not when he falleth so not when he stumbleth not at lesser evils that befal them Many will say They do not wish their destruction but a little evil they could be glad of which sheweth how rare true piety is God will give him like advantage against thee As the leprosie of Naaman doth cleave to Gehazi David when he heard of the death of Saul rent his Cloaths and wept and fasted 2 Sam. 1. 11 12. Therefore to feed our eyes with the misery and torment of others is no holy affection Iob disclaimed it Iob 31. 29. If I rejoyced at the destruction of him that hated me or lifted up my self when evil found him neither have I suffered my mouth to sin by wishing a curse to his soul. Revenge is sweet to carnal Nature but such a disposition as that cannot or should not find room in a gracious heart to evidence his integrity Iob produceth this vindication Though they that hate us be our worst enemies and should have spirits steeped in bitterness and Wormwood against us yet ought we not to rejoyce at the misery of an enemy Yea to mourn at their fall becometh us more if we would act as Christians and to fear because of it is an act of piety Therefore this old leven of malice and revenge must be purged out this being inwardly delighted when we hear of the fall of those that hate us When thine enemy falleth consider Either I my self am like him or worse or better than he If better who made thee to differ If worse thou hast cause to wonder thou art spared and to fear before the Lord. Let us therefore observe the Judgments of God executed according to his word Lactantius telleth us Quod non metuitur contemnitur quod contemnitur utique non colitur If the wrath of God be not feared it is contemned and if God be contemned he cannot be worshipped SERMON CXXXII PSAL. CXIX VER 121. I have done Iudgment and Iustice leave me not to mine Oppressours HEre is I. David's Plea II. His Prayer I. His Plea I have done Iudgment and Iustice Defensio est non arrogantia saith Ambrose he doth not speak this boasting or trusting in his own righteousness but by way of Apology and just defence 't is no pleading of merit as if God were his Debtor but an asserting of his innocency against slanderers There is Iustitia personae the righteousness of the person and Iustitia causae the righteousness of the cause wherein any one is engaged We may propound the Justice of our cause to God as the Judge of the Earth and appeal to him how innocently we suffer when we are not able to plead the righteousness of our persons as to a strict and legal qualification Psal. 143. 2. Enter not into judgment with thy servant for in thy sight shall no man living be justified Well then David pleadeth the equity and justice of his Cause and his right behaviour therein They cannot condemn him of any unrighteousness and injustice and yet endeavour to oppress him therefore he pleads Lord thou knowest where the right lyeth so far as concerneth their slanders I appeal to thee for my integrity and sincerity thou knowest that I have given up my self to do just and right things though they are thus forward to mischief I have â—…one them no wrong Hear me O God of my righteousness Psal. 4. 1. They that look to be protected by God must look that they have a good Cause and handle that Cause well otherwise we make him the Patron of sin when we suffer as evil Doers 't is the Devil's Cross not Christ's that we take up But let us see how David expresseth his innocency I have done Iudgment and Iustice these two words are often joined together in Scripture When God is spoken of 't is said of him Psal. 33. 5. He loveth righteousness and judgment and in the 2 Sam. 8. 15. 't is said that David executed judgment and justice over all Israel Muis distinguisheth them thus Iudicium adversus sceleratos Iustitia erga bonos Judgment in punishing the wicked Justice in rewarding the good Besides that David speaketh not here as a King but as a poor oppressed man The words will hardly admit of that Notion Some think they are only put to encrease the sense I have done Judgment justly exactly I suppose the one referreth to the Law or Rule it self according to which every one is to do right that is judgment a clear knowledg of what ought to be done the other referreth to the action that followeth thereupon So that Judgment is a doing of what we know an acting according to received light Ezek. 18. 5. Do that which
hardened by their own prejudices But to have a spiritual understanding of them so as to profit and encrease in sanctification that is from the Lord. These things may be drawn into a Systeme wherein there will be nothing that exceedeth the understanding of a man But to understand it so as to be affected with and changed by it that is from the spirit 1 Iohn 5. 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true And Ephes. 5. 8. Ye were darkness but now are ye light in the Lord. He is the Purchaser and Authour of that light Use 3. Is reproof to those that presume on their own wit to understand Divine Mysteries Many think they have eyes in their head and can see into a matter as far as other men and conceive and judge of a thing as soon and as well as others can do and so will not acknowledge their dullness and blindness in heavenly things take it ill to be told of it Iohn 9 40. Are we blind also In a rage scoff at those that talk of the enlightening of the spirit and being taught of God Alas you must be blind and be fools before you be wise 1 Cor. 3. 18. in your own conviction and feeling SERMON CXXXVIII PSAL. CXIX VER 126. It is time for thee Lord to work for they have made void thy Law IN the Words we have First A prayerful suggestion It is time for thee Lord to work Secondly The reason of it For they have made void thy Law In the First Branch take notice of 1. The person to whom the address is made For thee Lord. 2. The suggestion it self What and when what they would have the Lord to do To work and when Even now 'T is time to work To open these I begin with 1. The person to whom the address is made The Lord. Some read the Words It is time to work for thee O Lord because they have made void thy Law 'T is time indeed to work for God when so many work against him in an evil Generation lest the Law should perish and fall to the ground some should keep up the authority of it and they that fear God are to encourage one another Mal. 3. 16. The Chaldee Paraphrase reads it 'T is time to do the will of the Lord. But the Hebrew Original carries it as we do 'T is time for Jehovah to do The Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar Latin Tempus faciendi Domine 2. Here is the suggestion it self and that First what they would have God to do 't is expressed by a general word Work as also Ier. 14. 7. Do for thy names sake what should he do Tempus mittendi Filium Dei saith Augustine to set about the work of redemption to send the Son of God But that is a work rather to exercise and shew forth his Justice Power and Truth both in punishing his enemies and delivering his people to work his own proper work of Justice as becometh the Judg of all the World to do namely to punish the wicked and help his servants out of their hands Secondly When it is time Then it seemeth to be a time when mans wickedness is grown to the height Gen. 15. 16. In the fourth Generation they shall come again for the sins of the Amorites are not yet full Good men are put to the uttermost of their patience and Gods Glory abused beyond measure Isai. 52. 5. Lord 't is time to work they are as bad as bad may be thy people have quite spent all their faith and patience when thine Ordinances and Word are despised and affronted and thy people trodden under foot 't is time for thee to work Secondly Let us explain the reason For they have made void thy Law The Law is made void two ways formaliter interpretative First Formally when any deny the authority of God as Pharaoh Exod. 5. 2. Who is the Lord that I should obey his voice Or those Rebels Psal. 12. 4. Our lips are our own who is Lord over us Or we make void the Law when we deny it to be given of God as Martian and his Followers That the Law was given by an evil God Many now question the Scriptures themselves or deny the obligation of the Moral Law to Believers as the Antinomians and Libertines as the Apostle telleth us Rom. 3. 31. that we do not make void the Law by Faith yea we establish the Law 'T was the greatest ratification to it that could be Or finally Those that take upon them to enact things contrary to the Law of God or besides the Law as necessary to salvation and enforce their own traditions beyond and before the Law of God These make void the Law as Christ telleth the Pharisees that they made the Commandments of God of no effect by their Traditions Matth. 15. 6. Especially when they obtrude these things upon the Consciences of others under the highest penalties Secondly Interpretatively when men by consequence take away the honour and authority that is due to the Law by their wickedness and rebellion against God though in words they acknowledge the authority of God and the obligation of his Law yet they have no respect to it in their carriage and practice doing whatever pleaseth themselves stand in no awe of God and his Word reject it as a thing of nought Obedience to the Law is a ratifying and confirming the Law by our consent Deut. 27. 26. Cursed be he that confirmeth not all the words of this Law to do them Our words do not confirm the Law so much as our works So on the contrary they repeal or make void the Law that observe it not in their practice Finis operis is made finis operantis as if they intended to abolish whilst they make no reckoning of the Law Where observe that this is a Notion to make sin odious to us 't is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law 1 Iohn 3. 4. but a despising the Law 2 Sam. 12. 9. a judging or censuring the Law Iam. 4. 11. yea a repealing and disannulling the Law which is the Notion of the Text. Doctr. That when a flood of wickedness is broken out we may put God in mind of doing his work of punishing the wicked and delivering his people I shall give you the summ of this Doctrine in these four Considerations I. That God doth for a while hold his hand and bear with the wickedness of his enemies II. Though he doth for a while bear with them yet he hath his times to punish and proceed to execution III. This time is usually when the impiety and insolency of wicked men is come to an height IV. When 't is come to an height we may and must mind God of doing his work or arising to judgment The first Consideration is implied in the Doctrine and the Text the other three
the plain handling of the Doctrines of Christian Religion according to the capacity of those that are weak in Knowledge and by Meat the more exact and curious handling those points Our weakness enforceth that we begin with the one but we must go on to the other for several reasons Partly because we are to grow in knowledge as well as other Graces 2 Pet. 1. 5. Give all diligence to add to your saith vertue to vertue knowledge Besides that knowledge that maketh way for Faith and Virtue there is a Knowledge to be added to it a great skill in divine things Partly because those obvious truths will be better improved and retained when we look more into them after-notions do explain and ground the former First we receive the Truth and after we are rooted and grounded in it Col. 1. 23. If ye continue in the Faith grounded and settled and be not moved away from the hope of the Gospel An half light makes us very unsettled in our course but when we grow judicious have a fuller and clearer apprehension of Truths we are the more confirmed against the errour of the wicked Whereas otherwise light chaff is carried about with every wind Partly because the more we understand a Truth the more dominion it hath over our Faith and Practice For God beginneth with the understanding and Grace is multiplyed by Knowledge 2 Pet. 1. 2. Grace and Peace be multiplied unto you through the Knowledge of God and of Iesus our Lord. A truth simply understood hath not such operation and Force as when it is soundly and throughly understood Love aboundeth with Judgment Phil. 1. 9. And this I pray that your Love may abound yet more and more in Knowledge and in all Iudgment Secondly There are first Principles and fundamental Doctrines that must be first taught in a plain and easy way I say some things are initial and fundamental others additional and perfective we must regard both the one in our entrance the other in our growth the one are called the first principles of the Oracles of God Heb. 5. 12 c. partly because they are first in order and first to be taught and learned partly because they are chief and fundamental Truths of the Gospel upon which the rest depend most conducing to salvation the foundation laid well the building will stand the stronger They are reckoned up Heb. 6. 1 2. Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God of the Doctrine of Baptisms and of laying on of hands and of the resurrection of the dead and of eternal judgment In the general he calls them the principles of the Doctrine of Christ. The Doctrine of Christ is the summ of Religion he that hath learned it well hath learned all In particular repentance from dead works is made the first or that a sinful Creature must turn to God by Christ before he can be happy The next is faith towards God believing the promises and priviledges of the Gospel and depending on him till they be accomplished Indeed in these two is the summ of Religion sometimes comprized Acts 20. 21. Testifying both to the Iews and also to the Greeks repentance towards God and faith towards our Lord Iesus Christ. So Acts 5. 31. Him hath God raised up to be a Prince and a Saviour for to give repentance to Israel and remission of sins Doctrine of Baptism it is the initiating Ordinance what it signifieth to what it obligeth Laying on of hands the way of Christs Officers entring into the Church Resurrection and last Judgment bindeth all 2. Because the prime truths are few and clear ignorant and unlearned people may know them they are milk Babes and Ignorants may swallow them as most easie of digestion Gods end in the Scripture being to guide his people to true happiness Those truths that are necessary to this end are few and clear and plainly set down that he that runneth may read them Though we reach not other Points yet if we get but to this door there is a great deal of profit Thirdly They which do not first learn these cannot profit much Some confused knowlege they may acquire but distinct clear and orderly understanding they never grow unto When men run before they can go they often get a knock They that were never well grounded are always mutable therefore before we are brought into the Chambers of knowledge we must stay in the Porch begin with most necessary things which are most clear and plain and thereby we are made capable of higher mysteries 2. Though all Christians must come to this pitch to know what is necessary to salvation yet we must not stay here nor always stay in the Porch nor always keep to our milk nor be always infants in understanding 1 Cor. 14. 20. Brethren be not Children in understanding Other things must be regarded or why hath God revealed them No part of Scripture is express'd in vain or at random but all by Divine direction though the first points are most necessary yet the rest are not superfluous but have their use 2 Tim. 3. 16. All Scripture is given by inspiration and is profitable for doctrine for reproof for correction for instruction in righteousness one part of Scripture as well as the other and maketh much for the encrease of spiritual knowledg comfort and godliness One part is milk another stronger meat but all is food for the soul. The grown are more ready to every good work more strong in the resistance of sin more stedfast in the truth therefore we should improve our knowledge If a man layeth the foundation and doth not carry on the building he loseth his cost therefore let us up to go on to perfection Use 1. Let us bless God for this door and porch that the Scriptures are so plain and clear in all things necessary to salvation Many complain of the difficulty and obscurity of Religion and the many Controversies that are about it and they know not what to chuse nor where to find the truth till the World be more of a mind It is true in some things there is difficulty but not in the most necessary things Pascimur apertis exercemur obscuris ibi fames pellitur hîc fastidium God has made his peoples way clear and sure in necessaries for which we have cause to bless his Name for exercising our diligence and dependance Something is difficult If those that complain of this difficulty would enter into the Porch that standeth open other things would soon be understood Whatever differences there are in Christendome all agree That there is one God Jesus Christ his only Son who dyed for the world and accordingly must be owned by his people that a man must be converted to God and become a new Creeture and walk holily or else shall never see God all are agreed in this Prepare
desire should always continue in some degree yet there are some seasons when it is more vehement and more notably stirred and raised In some degree it should always continue for our necessities and work are ever the same and if it be only a Qualm or Fit it is not right Psal. 119. 20. My soul breaketh for the longing it hath unto thy Iudgments at all times Appetite followeth life but at special times it is more notably raised as when we are to meet with God in solemn Duties it is whetted when disappointed and stirred upon some restraint or delay when we meet not with what we expected that light and comfort and strength that we looked for but are kept off from satisfaction When some deep distress makes spiritual comforts more seasonable or in some great affair or temptation we need more than ordinary strength or in some doubt we need light and direction in all these Cases spiritual desire is more stirring and a strong affection is kindled in us David panted as an Hart Psal. 42. 1. As the Hart panteth after the water-brooks so panteth my soul after thee O God It was when he was in some distress So Psal. 63. 1. O God thou art my God early will I seek thee my soul thirsteth for thee my flesh longeth for thee in a dry and thirsty land where no water is Oh the sighs and groans that are sent up at such a time Troubles will sharpen our appetite and rowze us out of security We cannot always subsist under strong affections they are very mutable yet something of them should continue Use 1. For reproof 1. Many are acquainted with the passionateness of sin but know little of the passionateness of spiritual desire 1 Thess. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the lust of concupiscence Some think it should rather be rendred thus Not in the passion of lust Many times lust groweth to violence men neigh like fed Horses after their Neighbours Wives they feel an ardency and a burning heat in their evil passions and lusts but none of this gasping and panting for spiritual refreshings and the comforts of the soul. They are acquainted with passionate wrath and fury passionate envy and spightfulness passionate lust and filthy desires passionate covetousness as Ahab after Naboth's Vineyard the boilings of sin they know but were never acquainted with these gaspings after Grace as Amnon lusted for Tamar Rom. 1. 27. They burned in lust one towards another When any sin groweth so headstrong as to admit of no restraint but men are wedded to their own inclination That is the passionateness of sin 2. Some that have affectionate desires for worldly things and their souls are pained and grieved and are sick within them if they have them not These differ from the former for there the object was sinful but here the object is lawful but the desire is irregular they are sick of pleasures their hearts run on them and they cannot refrain As the fool's heart is in the house of mirth Eccl. 7. 4. All their longings are for Balls and Dancings and Plays and merry meetings these are suitable entertainments to the hearts of Fools vain and sottish Epicures that know no higher delights than the tickling of the senses their love runneth that way and their hearts are wholly estranged from God So some sick of riches and wealth they gape and gasp for them with an impatient longing 1 Tim. 6. 9. They that will be rich fall into temptation and a snare and into many foolish and hurtful lusts that drown men in destruction and perdition The more they have the more they covet as the laying on of more Fewel encreaseth the Flame they are impatient making hast to be rich run themselves yea their Consciences out of breath to overtake the Prey The World is their Element out of which they cannot live but spend their time wit strength of their souls upon it They are sick for honour credit esteem as Mordecai's stiff Knee cast Haman upon his Bed Esth. 3. 5. And when Haman saw that Mordecai bowed not the knee nor gave him reverence then was Haman full of wrath Chap. 6. 12. Mordecai came again to the Kings Gate but Haman hasted to his house mourning and having his head covered How do men tire their spirits waste their strength to compass honour and esteem in the world and if they find it not how are they troubled Ambition is a restless thing how doth Absolom court the people sick for Rule and Government 3. It reproveth them that have only a cold approbation but no earnest affection to the things of God Oh how this instance should shame us that we have no more affection David speaketh of longing and panting we thirst not we pant not their fervency reproveth our lukewarmness we are indifferent whether we have this light comfort and Grace yea or no. Gods Children thirst for it as dry Ground for Rain We have some loose and stragling thoughts about holy things or weak and ineffectual glances of desire some lukewarm motions but for these strong affections admire them we may feel them we do not Wicked men may have sleight apprehensions of spiritual things which may produce some sleight desires and wishes which yet are so feeble and weak that every carnal desire overcometh them Use 2. Information why the people of God press through so many difficulties to enjoy his Word They are urged and pricked on by a strong desire they would fain enjoy more of God and therefore press after the means where it is most clearly and powerfully revealed Iohn 11. 12. From the days of Iohn the Baptist until now the Kingdom of Heaven suffereth violence and the violent take it by force Where the Gates of Heaven stand open they will break through hindrances to get in Use 3. It should quicken our dulness and exhort us to get this affection If the heart were as it should be a little bidding would serve the turn 1 These good desires discover a good fâ—…ame for a man is as his desires are Such motions when they are in their strength and liveliness are Signs of heroical Grace when your hearts are sick of love yea in a more temperate degree where there are strong and prevailing desires they shew truth of Grace where there is such an affection as is industrious and unwearied and keepeth us hard at work Acts 26. 7. Unto which promise the twelve Tribes instantly serving God day and night hope to come Such an affection as is troubled when we are interrupted in our main design of bringing the heart into compleat subjection to God or being capable of the fruition of him Prov. 13. 12. Hope deferred makes the heart sick but when the desire cometh it is a tree of life If you come for Grace and are troubled and grieved when you are interrupted if you are refreshed when you have tasted any thing of Gods Graciousness any encrease of light and Grace is as welcome
of the law it is no more of promise but God gave it to Abraham by promise The Commands and Promises were not commensurate There was not a promise in that Covenant for every command of the Law of Nature but in the Gospel God promiseth what he requireth In the Covenant of Works Justice is the Rule of Gods dealing for though he entred into that Covenant and promised a reward out of Grace yet being entred into it Justice holdeth the Ballance and weigheth the works of men and giveth to every man according to his works what is due to him Rom. 2. 6 7 8. Who will render to every man according to his deeds to them who by patient continuance in well-doing seek for life and glory and immortality eternal life But unto them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath c. But the rule of Gods dealing in the new Covenant is grace The Covenant of works was more independent on God and grace without man and more dependent on man and grace within himself In it man was left to stand by his own strength to be justified upon his own righteousness God having furnished him with a stock at first or a sufficiency of power to keep that Covenant But the Covenant of grace findeth us without strength therefore we are kept in dependance upon another Psal. 89. 13. I have laid help upon one that is mighty And Phil. 4. 13. I can do all things through Christ which strengtheneth me Man was to keep the first Covenant but here in effect the Covenant keepeth us 1 Pet. 1. 5. Who are kept by the power of God through faith unto salvation Jer. 32. 40. And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Thirdly In the terms Unsinning obedience is the Condition of the Covenant of works The Covenant of works is wholly made void and the promise thereof of none effect by any one sin without any hope of cure or remedy Once a Sinner and for ever miserable as the Angels for one sin were thrown down from Heaven and reserved in Chains of darkness unto the judgment of the great day Jude 6. It admitteth of no such thing as repentance neither doth it offer any provision for such it speaketh much to the whole nothing to the sick it maketh a promise to the righteous but none to Sinners But the Covenant of grace is otherwise Matth. 9. 13. I will have mercy and not sacrifice for I am not come to call the righteous but sinners to repentance Acts 5. 31. Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins Every failing doth not make void the Covenant no not every grosser fault Psal. 89. 33 34. Nevertheless my loving kindness I will not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my lips The first Covenant is an uncomfortable Covenant to a Sinner and can be only comfortable to a perfect righteous person for in case of the least failing it speaketh nothing but wrath and the curse But the Covenant of Grace is comfortable to Sinners it offereth pardon to them As to the first Covenant it is impossible to be fulfilled by man in the state of corruption Rom. 8. 3. What the Law could not do in that it was weak through the flesh Since the day that Adam fell never did nor could any man fulfil this Covenant Well then the demands of this Covenant cannot be satisfied without a continuation in all things written therein in height of exactness and perfection But the Gospel admits of a sincere uniform obedience as perfect 2 Cor. 8. 12. But if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not There is a merciful lenity as to acceptance though the Rule is as strict Mal. 3. 17. And they shall be mine saith the Lord of Hosts in the day when I make up my Iewels and I will spare them as a man spareth his own Son that serveth him Use 1. Then enter into this Covenant You have no benefit by it till you personally enter into the Bond of it The Covenant of works was made with man generally universally considered with Adam as a publick person representing all his Posterity but the Covenant of Grace is made with man particularly and personally considered and his consent is expresly required or else it can convey no benefit to us That was a Law and so did bind whether man did consent or no. This is a priviledge Christ draweth to consent to him doth not force us against our will Iohn 1. 12. But as many as received him to them gave he power to become the sons of God even to them that believe on his name Will you owne him as the Son of God and Redeemer of the World Every man must consent for himself The effects of the first Covenant are uncomfortable for the present the spirit of bondage Heb. 2. 15. And deliver them who through fear of death were all their life time subject to bondage But dreadful hereafter Iames 2. 13. He shall have Iudgment without mercy When none to mediate for them they have to do with Justice strict Justice The least sin is enough to ruine you it will pass by no transgression remit no part of your punishment it will have satisfaction to the utmost farthing admits of no pardon no Advocate regardeth no tears What Justice can give you that you may look for If Justice speak no good promise no good you are to look for none for Justice doth all in the Covenant under which you stand Psal. 130. 3. If thou Lord shouldest mark iniquities O Lord who shall stand What you may claim as a due Debt that you may look for that Covenant gives no gift Oh then give the hand to the Lord. 2 Chron. 30. 8. But be ye not stiff-necked as your fathers were but yield your selves to the Lord and enter into his sanctuary which he hath sanctified for ever and serve the Lord your God Receive Gods condition Acts 9. 6. Lord what wilt thou have me to do You have not leave to chuse and refuse Use 2. Let us bless God and admire his grace in bringing about this new Covenant 1. Man irreparably had broken the first Covenant fallen from his state of life so that all the world is lost under guilt and a curse Rom. 3. 19. That every mouth may be stopped and all the world may become guilty before God 2. Upon this fundamental breach the Lord was acquitted and absolved from the promise of life in this way of works for man could never stand in that Court Rom. 8.
I had been a brand fit for the burning Secondly Take heed of sensuality Hos. 4. 12. My people ask counsel of their Stocks and their Staff declareth unto them for the spirit of whoredome hath caused them to err and they have gone a whoring from under their God It taketh away the heart the tenderness and softness no one thing doth more brawn the spirit To be given to uncleanness past feeling Ephes. 4. 18. Having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness of their hearts Thirdly Beg the assistance of Gods Spirit he can smite the Rock and make waters gush out That thou may'st not be discouraged look upon Precedents in Scripture the tender hearts of Gods people there the Spirit of God wrought them to this frame Cry O arm of the Lord put on strength as in the ancient days God hath promised it Zach. 12. 10. I will pour upon the house of David and upon the inhabitants of Ierusalem the spirit of grace and of supplications and they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only son c. And then it follows And the Land shall mourn every Family apart c. SERMON CLIII PSAL. CXIX VER 137. Righteous art thou O Lord and upright are thy Iudgments THIS Psalm is spent in commendation of the Word of God The man of God sometimes commends it for its efficacy sometimes for its sureness and certainty and at other times for its sweetness In this Octonary or Portion the Word of God is commended for its righteousness David was troubled with sore grief for the wickedness of his enemies yea tempted greatly to impatiency and distrust by looking upon their prosperous estate for if you consult with the Context you shall find this was spoken in a time of defection when Rivers of tears ran down his eyes because men kept not the Law of God When carnal men pass their time in joy and the Godly in tears it is good then to meditate of Gods righteousness So does David when they were making void Gods Law he was in deep sorrow and tears It is good so to do that we may humble our selves under his mighty hand and compose our soul to patience and a quiet submission and with hope to wait upon God in the midst of wrongs and injuries Simo Caltu telleth us That the Emperor Mauritius used these Words when he saw all his Children slain before his face and himself ready to be slain after them by Phocas The Historian tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he did in the presence of all meekly submit to this great and heavy calamity crying out Righteous art thou O Lord and upright are thy Iudgments In the words the man of God reasons ab efficiente ad effectum à Legislatore ad Leges from the property of God to the Laws that he hath given us God being essentially righteous and perfectly righteous yea righteousness it self nothing contrary to Justice can proceed from him no iniquity from equity it self nor injustice from justice it self Gods Law all his dispensations that proceed from him are as himself is Therefore in the Text you have two things 1. What God is Thou art righteous O Lord. 2. What his Word and Works are Upright are thy Iudgments The Word Misphatim Judgments implies both both the rule and his Providential dispensations according to that rule In Gods Word there 's a Judicial Sentence concerning our thoughts words and works therefore his Law is called Judgments It is the Judgment of the great God concerning the actions of men and then the effect thereof when his Sentence takes place The Points are three I. That God is a righteous God II. That this righteous and holy God hath given a rule of Equity and Justice to his Creature III. That all the dispensations that proceed from him according to that Rule are all exactly righteous I. That God is a righteous God Here I shall shew 1. What is the righteousness of God 2. Prove that God is righteous 1. What it is Amongst men there 's a general and a particular Justice The general Justice is that whereby we carry our selves conformable to the rule of Religion 1 Pet. 2. 24. called there living unto righteousness And the particular Justice is that whereby we give every man his due so it is taken Tit. 2. 12. That we should live soberly righteously and godlily Godliness is that Grace which enclines us to give God his portion and sobriety is that Grace which helps us to govern our selves and righteousness that Grace whereby we give our Neighbour his due First Justice is sometimes put for the whole rectitude and perfection of the Divine Nature When God acts becoming such a pure holy and infinite Being and so God cannot do any thing that is against the perfection of his Nature he cannot deny himself 2 Tim. 2. 13. He will not give his Glory to another Isai. 42. 8. He cannot be indifferent to good and evil he will not damn and punish an innocent Creature there is a condecency in all his actions to the perfection of his Nature Secondly There 's a particular Justice with respect to his dealings with the Creature especially man And before I come to open that I must tell you That God must be considered under a twofold relation First As absolute Lord. Secondly As Governour and Judg of the World First As absolute Lord and so his Justice is nothing but the absolute and free motion of his own will concerning the estate of all Creatures In this respect God is wholly arbitrary and hath no other rule but his own will he doth not will things because they are just but therefore they are just because God wills them For 1. He hath a right of making and framing any thing as he willeth in any manner as it pleaseth him as a Potter hath power over his Clay to form what Vessel he pleaseth either of honour or dishonour Rom. 9. 21. and Ier. 18. 6. As the Clay is in the Potters hand so are ye in mine hand O house of Israel He hath not only might and power but full right to dispose of the Creature according to his own pleasure As he sustaineth the person of a Lord he doth what is agreeable to his free and sovereign will As the good man of the house pleaded Matth. 20. 15. Is it not lawful for me to do what I will with mine own so God as absolute Lord and Sovereign may do as he pleaseth Nothing before it had a Being had a right to dispose of it self Neither did God make it what it was by the necessity of Nature nor by the command counsel or will of any Superior or the direction of any Coadjutor neither is there any to whom he should render an account of his work but merely produceth things by the act of his own will
stays the working of the boiling Pot so these sober thoughts of Gods Justice and Judgment may abate the fervours of youthful lusts When you are pampering the flesh letting loose the reins to all wanton desires go on in them there 's a righteous God Men harden themselves by two things by God's patience for the present and thoughts of his mercy for the future 1. By Gods patience for the present When God doth not strike but withholds his hand Psal. 50. 21 22. These things hast thou done and I kept silence but I will reprove thee and set them in order before thine eyes Christians patience and forbearance is not absolute remission and forgiveness God may give you a long day and yet reckon with you at last Rom. 9. 22. He endureth with much long-suffering the Vessels of wrath fitted to destruction Mark there 's suffering long-suffering and much long-suffering and yet Vessels of wrath fitted for destruction God suffered Cain to live as a man reprieved so you may be reprieved He deals with ungodly men as David with Ioab and Shimei he would not acquit them yet forbare them and gave order to Solomon to put them to death your doom may yet be dreadful Christians bethink your selves there is a Sentence in force and there is but a slender thred of a frail life between you and execution but a step between you and death and will you adde sin to sin and heap up more wrath and condemnation to your selves Alas you are but in the state of condemned Malefactors and will you roar and revel as some desperate Wretches in the Gaol between condemnation and execution There is but cold comfort in this to be rescued and to be afterwards executed and therefore remember God may forbear those whom he will not pardon I and his anger is most sharp after patience is abused and most speedily when you begin to reckon the worst is over Luke 12. 20. Thou fool this night shall thy soul be required of thee 2. Men please themselves that they shall do well enough because God is merciful and so they fancy a God all of honey and sweetness God is just as well as merciful I but his Justice may be a friend can you claim that Justice 1 Iohn 1. 9. If we confess our sins he is faithful and just to forgive us our sins When we with remorse and humble penitence go and confess them before the Lord then Justice is our friend It is not your friend until you be in Christ Rom. 8. 1. There is no condemnation to them that are in Christ Iesus Why but am not I in Christ am not I baptized in his name Then I say again there are none in Christ but those that come in in the New Covenant way for him hath God set forth through faith in his blood Rom. 3. 2 3. If we hope we believe in Christ if we do then let me say one thing more There are none come in the New Covenant way that do allow themselves in any known sin and therefore the Justice of God still remains upon you I prove this latter thus He that transgresses in one point is guilty of all therefore so speak and so do as they that shall be judged by the Law of liberty Iames 2. 10 11 12. There are some that have Judgment without mercy and others that shall be judged by the Law of liberty He that allows himself to break with God in any one thing shall not be judged by the Law of liberty but shall have Judgment without mercy Therefore take heed you will have double condemnation if you love darkness rather than light that is if you allow your selves in sinful courses and turn your back upon the Grace and mercy God offers in Christ. 2. Here 's for the comfort of the godly God is just But to you also he will be merciful all his dispensations to you are Justice and Mercy mingled Psal. 116. 5. Gracious is the Lord and righteous yea our God is merciful Not all Mercy and no Justice nor all Justice and no Mercy but so just that we may not offend so merciful that we may yet hope in him Psal. 25. 8. Good and upright is the Lord therefore will he teach Sinners in the way He is good therefore will direct you he is righteous therefore we must take his direction Nay Justice and Mercy are both for you You must not apprehend as if Mercy were for you and Justice against you No no the Justice of God is made your friend that Attribute which is most terrible in God is the pawn and pledge of thy salvation The grand enquiry of all the great Rabbies and Sophies of all the world was this How Justice should be made a friend It cannot be put out of our mind but that God is just and an Avenger of the Sinner but he is faithful and just 1 Iohn 1. 9. Just in justifying those that believe in Christ. You have a double claim and holdfast on God you may come to either Court before the Throne of his Grace and Tribunal of his Justice for there Christ interposed and satisfied the Justice of God Here the great scruple of Nature is solved that is how the Justice of God should be made our friend Nay when you are fainting and discouraged with the scorns and neglect of the World Heb. 6. 10. The just God will reward your work and labour of love which ye have shewed toward his name It may be vain in the world but not vain in the Lord 1 Cor. 15. 59. Therefore be cheerful in your service Men are not Pay-masters but God It is a noble spirit to look for it hereafter a base spirit to look after it here They have their reward saith Christ. And then against wrongs and injuries we meet with here the just God who as he will do us no wrong himself so he will not suffer others to do us wrong without punishing of them Psal. 103. 6. The Lord executeth righteousness and judgment for all that are oppressed He pities the afflictions of them that suffer unjustly and will execute Judgment for them Mark First from his pity then from his justice First From his pity Iudg. 10. 16. His soul was grieved for the misery of Israel And 2 Kings 14. 26. And the Lord saw the affliction of Israel that it was very bitter and he saved them But how much more will he pity those that are unjustly oppressed by mens hands Acts 7. 33 34. I have seen I have seen the affliction of my people and I have heard their groaning And Isai. 63. 9. In all their affliction he was afflicted and the Angel of his presence saved them in his love and pity he-redeemed them Therefore if we look upon the compassions and pities of God this may comfort us in all wrongs and injuries Then out of hatred to oppression Psal. 11. 7. The righteous Lord loveth righteousness his countenance doth behold the upright So again
Psal. 94. 15. Iudgment shall return unto righteousness and all the upright in heart shall follow it Sometimes they are asunder Earthly Judges may refuse the justice of righteousness a Judg may suspend the act of his own judgment but they shall not long be severed God will bring forth his righteous Judgment Zach. 8. 17. These things I hate saith the Lord. And then in regard of his Providence God will not be unmindful of his promise Psal. 9. 7 8 9. He hath prepared his Throne for judgment and he shall judge the world in righteousness he shall minister judgment to his people in uprightness Courts of Justice among men are not always open they have Term-time but God is always ready to hear Paintiffs They make Complaints amongst men and they are delayed so much and so long that they are discouraged But we have a friend that is always ready to hear Psal. 48. 10. Thy right hand is full of righteousness for defending his people and punishing his enemies Use 3. To press us to acknowledge this Justice of God that he governeth all things righteously especially when you are under his mighty hand The Lord takes it ill when you question any of his Providences Ezek. 18. 25. Are not my ways equal He will be clear when he judgeth Psal. 51. 4. God will be justified in all that he hath done or shall do for the punishment of sin and therefore when the hand of God is upon you take heed you do not reproach God When his hand is smart and heavy upon you remember affliction opens the eyes of the worst men Nebuchadnezzar that knew no God but himself no happiness but in pleasing his own humour yet when he was whipped and scourged hear him speak Dan. 4. 37. Now I Nebuchadnezzar praise and extol and honour the King of heaven all whose works are truth and his ways judgment and those that walk in pride he is able to abase Pharaoh Exod. 2 27. The Lord is righteous and I and my people are wicked These Acknowledgments and Confessions come from wicked men as Water out of a Still forced by the fire But if affliction opens the eyes of wicked men surely when we are under Gods afflicting hand we should give him the glory of his Justice and acknowledge that he is clear in all that he brings upon us He takes it ill when we murmure and tax his Judgment Mic. 7. 9. I will bear the indignation of the Lord because I have sinned against him until he plead my cause and execute judgment for me And Lam. 1. 18. The Lord is righteous for I have rebelled against his Commandment And when we submissively stoop and accept of the punishment of our sin after he hath been provoked then God will plead for us Lev. 26. 41. When we stoop humbly under Gods correcting hand and bear it patiently and say God is just in all this then it will succeed well Observe the Justice of God especially his remarkable Judgments upon others The Church is brought in acknowledging of it Rev. 15. 3. Iust and true are thy ways thou King of Saints And Rev. 19. 3. True and righteous are his Iudgments Not that we should sit Crowners upon other mens souls and judge their spiritual condition and misinterpret Providence I look upon it as a great sin of a faction and perverse humors But clearly when mens sins are so great that the Judgments of God have overtaken them we ought to say Iust and true art thou O Lord and just in all thy Iudgments I might shew here is much to keep the Children of God in awe the Lord is a righteous God though they have found mercy and taken sanctuary at his Grace the Lord is impartial in his Justice God that did not spare the Angels when they sinned nor his Son when he was a Sinner by imputation will not spare you though you are the dearly Beloved of his soul Prov. 11. 31. The sinful courses of Gods Children occasion bitterness enough they never venture upon sin but with great loss If Paul give way to a little pride God will humble him If any give way to sin their Pilgrimage will be made uncomfortable Gods hand may be smart and dismal Eli for negligence and indulgence there 's the Ark of God taken his two Sons slain in battel his Daughter in Law dies he himself breaks his Neck O the wonderful Tragedies that sin works in the houses of the Children of God! And David when he intermedled with forbidden fruit was driven from his Palace his Concubines defiled his own Son slain a great many calamities did light upon him Therefore the Children of God have cause to fear for the Lord is a just God and they will find it so here upon earth he hath reserved liberty to visit their iniquity with Rods and their transgression with Scourges I might press you to imitate Gods righteousness 1 Iohn 2. 29. If ye know that he is righteous ye know that every one that doth righteousness is born of God You have a righteous God and here 's the thing you should copy out SERMON CLV PSAL. CXIX VER 138. Thy Testimonies which thou hast commanded are righteous and very faithful IN the former Verse the Prophet had spoken of the righteousness of God now God is essentially righteous and therefore all that proceedeth from him is righteous A Carpenter that hath a Rule without him and a Line to measure his work by may sometimes hit and sometimes miss but if you could suppose a Carpenter the motion of whose hand were his Rule he could never chop amiss So must we conceive of God his Act is his Rule Holiness is his Essence not a superadded quality his righteousness is himself therefore from this righteous God there proceedeth nothing but righteousness and from this faithful God nothing but faith He discovereth his Nature both in the Acts of his Providence and the Institutions of his Word We cannot reason so concerning men that because they are righteous nothing cometh from them but what is righteous because righteousness is not their nature but an adventitious quality therefore good men may make ill Laws for though they be meant for good they may be deceived And sometimes wicked men may make good Laws to ingratiate themselves and for the interest of their affairs but God being essentially necessarily good holy and righteous his Laws are also good holy and true Thy Testimonies which thou hast commanded are righteous and very faithful In the Words observe I. That there is a Revelation of Gods Will in his Word Thy Testimonies II. The Authority wherewith his Revelation is backed Which thou hast commanded III. The intrinsick worth and excellency of these Testimonies it is double They are 1. Righteous 2. Very faithful In the Hebrew righteousness and faithfulness that is very right and very faithful the one word is referred to the Agenda in Religion the other to the Credenda they are worthy to be obeyed
by Iudgment understand Wisdom and Prudence the Word will sometimes bear that sense Micah 3. 8. But truly I am full of power by the Spirit of the Lord and of Iudgment c. As we say a man of Judgment for an Understanding Person In this sense According to thy Iudgment will be As thou thinkest fit but surely Iudgment here is to be understood in the notion of his Covenant or the Rule according to which he judgeth of men for it is one of the Terms by which the word is expressed Iudgement is sometimes put for the Covenant of Works or his strict renumerative Justice David declineth it under this notion Psal. 143. 2. Enter not into Iudgment with thy servant O Lord. And this is called by the Apostle Iudgment without Mercy Iam. 2. 13. Sometimes for the Covenant of Grace and free promises of God or that merciful right which he hath established between him and his People wherein God acteth as an Absolving and Pardoning Judge Of this see verse 132. And of this the Prophet speaketh Isa. 1. 27. Zion shall be redeemed with Iudgment that is by his Mercy promised according to his Judgment David desireth to be Quickned From thence observe Doctrine III. That Gods Mercy and Loving-kindness manifested and impledged in the Promises of the Gospel doth notably incourage us to ask help from him You have heard what incouragment we have by the Loving-kindness of God Now what we have over and above that by his Iudgment I. Quickning and Enlivening Grace is promised in the new Covenant 1. In General From the general undertaking of the Covenant The Covenant of Grace differeth from all other Covenants in the World because every thing that is required therein is also promised and therefore 't is called The Promise Gal. 3. 18. because God hath promised both the Reward and the Condition Faith and Perseverance therein as well as Righteousness Pardon and Life The new Heart to bring us into the Covenant and the continual assistance of Grace to keep us in that Covenant And so it differs from the usual Covenants that pass between man and man Among men each Party undertaketh for and looketh after his own part of the Covenant but leaveth the other to look to his Duty and his part of the ingagement But here the Duties required of us are undertaken for by him that requireth them No man filleth his Neighbours hand with any thing to pay his Rent to him or enableth him to do what he hath covenanted to do But God filleth our hand with a stock yea more than a stock of Habitual Grace with Actual Influences to draw forth habits into Act and doth with strength so far enable us to perform every commanded Duty that in the performance thereof we may be accepted Ezek. 36. 26 27. God owneth there not onely the Principles of Acting but also the Excitement of these Principles yea the very Act it self He hath undertaken to infuse the Principle and stir up the Acts and Exercise of it I will cause you to walk in my Statutes So Ier. 32. 39 40. And I will give them one heart and one way that they may fear me for ever for the good of them and of their children after them and I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me Besides Converting Grace superadded influences It differeth from the Covenant of Works that had more of a Law and less of a Promise there was a promise of Reward to the Obeyer but no promise of giving Obedience God indeed gave Adam a stock of Habitual Grace but no promise of Assisting Grace There Man was to keep the Covenant here in effect the Covenant keepeth us Ier. 32. 40. And indeed therein lyeth the exceeding graciousness of the Covenant of Grace that God undertaketh for both parties and worketh in his people all that is required for entring into and keeping this Covenant with him 2. In Particular This part of actual influence which is more especially called Quickning is promised in the Covenant of Grace for the Covenant concerneth mainly the Life of Grace the care of which he hath taken into his own hands not to lay it down till it be perfected in the life of Glory And therefore alloweth his Children to repair to him when their life is any way enfeebled or decayed So that besides that the general undertaking of his Covenant will warrant such a plea his particular promises of Preserving and Restoring our Life will embolden us to ask quickning For with respect to his Judgment or Covenant-ingagement God is called The God of our life Psal. 42. 8. And The strength of our life Psal. 27. 1. The care of life Bodily Spiritual and Everlasting lyeth upon him By vertue of the Covenant he hath undertaken to keep it feed it renew it in all the decays of it till we be possessed of the Life of Glory II. The Advantage we have from this Promise We have a double Argument not onely from Gods Mercy but his Truth Both which do assure us that God is not onely easie to be intreated but bound and tyed by his own free condescension His Loving-kindness sheweth that he may do it for us his Judgment that in some part he will do it He is not onely inclined but obliged which is a new ground of Hope His Promise in the New Covenant inferreth a debt of Favour though not of Justice when God hath bound himself by promise both his Mercy and Fidelity are concerned to do us good We have not onely the freeness of Gods love to incourage us but the certainty of his help ingaged in the Promise God inviteth men to him by his Grace and ingageth his Truth to do them good The Nature of God is one incouragement he is wonderful ready to do good but in his Covenant he hath established a right to Believers to seek his Mercy so that all is made more sure and comfortable to us Use. Is to encourage the People of God when they miss his help in the Spiritual Life to lay open their Case to God The thought of strict Justice striketh us dumb there is no claiming by that Covenant but the remembrance of this Merciful Right or Judgment should open our Mouthes in Prayer and loosen our Tongues in acquainting God with our case Lord I want that Life and Quickning which thy promises seem to speak of You may do it with the more confidence for these Reasons First Consider the Tenour of this Judgment or the Terms thereof The mildness of the Court in which you plead 't is not a Covenant of Justice but of Favour in it Grace taketh the Throne not Justice The Judge is Christ The Law according to which Judgment is given is the Gospel our Plea is Grace not Merit The Persons allowed to plead are penitent Sinners Yea they are not
is a complaint they will not learn after all these signs and wonders Matth. 16. 9. Do ye not understand neither remember the five loaves of the five thousand and how many baskets ye tock up Upon every Experience we should have high thoughts of Gods Power and All-sufficiency the great controversie between Christ and his Disciples was their not profiting in Faith 2. We see and know what God is willing to do for poor sinners he is not sparing of necessary supplies and comforts he hath been a present help we have no cause to believe the contrary 't is only distrust saith he will not 't is a suspicion and Jealousie without cause It may be for it hath been 1 Sam. 17. 36. The Lord hath delivered me c. Particular and special Confidence is not so usual now but we have no reason to be discouraged in the wayes of God though we cannot be absolutely confident yet we should not balk duty out of distrust and jealousie in such faintings take the Cordial of Experience Psal. 77. 10. And I said this is my infirmity but I will remember the years of the right hand of the most high III. Former Mercies are pledges of Future by giving God becometh our Debtor Matth. 6. 25. Is not the life more than meat and the body more than rayment If he gives Life he will give Food if he gives a Body he will give Rayment one Mercy is an earnest of another Rom. 8. 32. If he give us Christ he will give us all things if he give grace he will give glory if we have the first fruits Rom. 8. 23. we shall have the Harvest if we have the beginning Phil. 1. 6. we shall have the ending There are some dispensations that are but as a tendency to other Mercies given out in such a way as to invite hope IV. We are the more endeared to God by his own mercy and tender care of them Zech. 3. 2. is not this a brand plucked out of the burning The danger heightens the Mercy Use. To Reprove the People of God for their diffidence and distrust when after many experiences of God they can no more quiet their hearts concerning future events upon every new Trouble as much tormented and perplexed as if never known nor heard any thing of God before David 1 Sam. 27. I shall one day perish by the hand of Saul When God hath abundantly done enough to evidence his Power and Love unto us Psal. 78. 19 20 21. They said Can God furnish a table in the Wilderness c. When we are to credit God in another work as the Disciples after the Miracle of the Loaves when new Temptations assault us we should not be disheartned What were Gods motives before to help Because you were in Misery The same you may expect again Use 2. To Press you 1. To observe your Experiences and compare them with the Word All that God doth is full of Truth and Faithfulness Psal. 111. 7. The works of his hands are verity and Iudgment all his Commandments are sure exactly according to what he hath promised They certainly come to pass Especially observe your Experiences in your Troubles and Temptations what hath been your greatest Comfort and Support then 2. Begin to do so betimes long Experience is a great advantage most Christians are to be blamed that they begin so late to know God or to observe the Truth of his Word or that adjourn and put it off Fruits planted late are seldom Ripe and come to any thing When we have a long Journey to go we set forth early Begin with the Lord betimes if you would thrive in Faith the longer Experience you have had of God the more you will believe in him Psalm 22. 9 10. Thou art he that took me out of the Womb thou didst make me hope when I was upon my mothers Breast I was cast upon thee from the Womb thou art my God from my mothers Belly 3. Remember and improve Experiences They that know thy Name will put their Trust in thee Let not new Troubles startle us after we have found the Power and Goodness of God so ready for our help SERMON CLXXI. PSALM CXIX VER 153. Consider mine Affliction and deliver me for I do not forget thy Law IN this Verse observe First David's Petition Consider mine Affliction and deliver me Secondly His Argument for I do not forget thy Law First His Petition is double for Pity and Deliverance the one is preparative to the other 1. That God would consider his Case 2. Deliver him from the Danger into which he was cast by his Enemies Secondly His Reason is taken from his constant Obedience for I do not forget thy Law The Phrase is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and noteth 1. His Diligence he did carefully observe 2. His Constancy he never departed from the Obedience of Gods Word whatever Temptations he had to the contrary I shall give you some brief Notes Doctrine I. That Gods Choicest Servants in this World have their Afflictions David saith mine Affliction and others of Gods Children have their share of the Sorrows and Vexations of this World this will be so whether you consider them as Men or as Christians 1. As Men Iob 14. 1. Man that is born of a woman is of few dayes and full of trouble So Iob 5. 7. Man is born to trouble as the sparks fly upward And Gen. 47. 9. Few and evil have the dayes of the years of my life been It is well they are so few since so evil as our Relations and Comforts are multiplied so are the occasions of our Sorrow God never intended the World to be a place of our Rest but our Exercise it is a middle place between Heaven and Hell and hath somewhat of either In our passage to the other World we must look for it it is that we are born to many are born to great Honour and Estate but they have another portion goeth along with it they are born to Trouble ever since Sin entred into the World Punishment entred with it Vitam auspicatur a supplicio In Heaven full of Days full of Comforts but here it is otherwise few and full of Trouble Unusquisque nostrum cum nascitur ex hospitio hujus mundi excipitur initium sumit ex lacrymis Cyprian de pat Austin infans nondum loquitur jam prophetat Serm. 24. de verbis Apost 2. As Christians A man is no sooner brought home to God but he must expect to be hated by the World Ioh. 15. 19. If ye were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Assaulted by Satan Luk. 22. 31. Simon Simon behold Satan hath desired to have you that he might sift you as wheat Chastened by the Lord himself for their Trial and Humiliation Heb. 12. 8. But if ye be without Chastisement whereof all are
to plead and standeth to judge his people He will bring matters under a Review and will powerfully shew himself against their Oppressors To this pleading Iob alludeth when he saith Iob 23. 6. Will he plead against me with his great power if he should use his Almighty and Invincible power against me he would easily ruine me So Ezek. 38. 22. I will plead against him with Pestilence and with Blood against Gog and Magog that is the Sythians Turks and Tartars So that you see that God's pleading is not by speaking or by Word of Mouth but by the Veugeance of his Providence against those that wrong his people So against Babylon Ier. 51. 36. Thus saith the Lord Behold I will plead thy cause and take vengeance for thee But that this is a mixt act of Patron and Judge see Micah 7. 9. I will bear the indignation of the Lord because I have sinned against him until he plead my cause and execute Iudgment for me he will bring me forth to the light and I shall behold his Righteousness When Gods People provoke him to anger by their sins he casteth them into Troubles and then their Adversaries are Chief and their Cause is much darkned and obscured all this while God is pleading against them but it is not the Enemies Quarrel but his own Vindication of abused Mercy and Goodness but when once the controversie is taken up between God and them by their Submission and clearing his Justice and imploring his Mercy then God will plead their Cause and take their part against the instruments of his Vengeance and clear their righteous cause who only sought their own ends in afflicting them when God hath exercised their Humility and Patience he will thus do and how I pray you will he plead for them the Text saith there by executing Judgment for them that is by putting his sentence in Execution and then will restore to them their wonted priviledges and own them in the publick view of all and make manifest they are his he will bring them forth to the Light and they shall see his Righteousness 3. The Effect of God's pleading which is the clearing of God's people and the convincing of their Adversaries which God doth partly by the Eminency and Notableness of the Providences whereby he delivereth his people and the markes of his Favour put upon them Nehem. 6. 16. And it came to pass that when all our Enemies heard thereof and all the Heathen that were about us saw these things they were much cast down in their own eyes for they perceived that this work was wrought of our God Their own Judgments were convinced of their folly in opposing the Iews the extraordinary success shewed the hand of God was in it by such incredible and remarkable occurrences doth God bring about their deliverance So Micah 7. 10. When God shall plead her cause then she that is mine enemy shall see it and shame shall cover her which said unto me where is the Lord thy God mine eyes shall behold her now shall she be trodden dâ—…wil as the mire of the streets Those who mocked her Faith should be confounded at the sight of her Deliverance Thus God delights to make the happiness of his people Conspicuous So Rev. 3. 9. Behold I will make them which are of the Synagogue of Satan which say they are Iews and are not but do lie behold I will make them to come and worship before thy feet and to know that I have loved thee He will make their Enemies to know that he hath loved them and ask them forgiveness for the wrongs and outrages done to them Partly by the Convictions of his Spirit undeceiving the World and reproving them for the hatred and malice against his People Ioh. 16. 8. The Comforter when he is come shall reprove the world of Sin of Righteousness and of Iudgment The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Comfort but Convince or Reprove put them to silence so as they shall not in Reason gainsay The Object the World the Unconverted if not the Reprobate The things whereof Convinced of Sin and Righteousness and Judgment of the Truth of Christs Person and Doctrine This was spoken for the Comfort of the Disciples who were to go abroad and beat the Devil out of his Territories by the Doctrine of the Cross that were weak men destitute of all Worldly sufficiencies and Props and Aids Their Master suffered as a seducer their Doctrine cross to mens carnal Interests for them in this manner to venture upon the raging World was a heavy discouraging thing Now the Spirit should come and convince the opposing World so far that some terrified before brought to Evangelical Repentance Acts 2. 37. Now when they heard this they were pricked in their heart soon desire to share in their great Priviledge Acts 8. 18 19. And when Simon saw that through laying on the Apostles hands the holy Ghost was given he offered them money saying Give me also this power that on whomsoever I lay hands he may receive the Holy Ghost but he was yet in the gall of bitterness and bond of iniquity Some almost perswaded Acts 26. 28. Then Agrippa said unto Paul almost thou perswadest me to be a Christian. Some forced to magnifie them who did not joyn with them Acts 5. 13. And of the rest durst no man join himself to them but the people magnified them Some would have worshipped them being yet Pagans Acts 14. 11 13. And when the people saw what Paul had done they lift up their voices saying in the speech of Lycaonia the Gods are come down to us in the likeness of men Then the Priests of Iupiter which was before their City brought Oxen and Garlands to the gates and would have done sacrifice with the people Others bridled that were afraid to meddle with them Acts 5. 34 35. Then stood there up one in the Council a Pharisee named Gamaliel a Doctor of Law had in reputation among all the people and commanded to put the Apostles forth a little space and said unto them Ye men of Israel take heed to your selves what ye intend to do as touching these men That Christ that Messias that Righteous Person one able to Vanquish the Devil thus without any visible force and with mere Spiritual Weapons by this conviction of the Spirit did the Lord subdue the World to the owning and receiving Christs Kingdom at least not go on in an high hand to oppose it God cleared Christ as righteous and Lord. II. The Necessity of this pleading 1. Because the People of God are often in such a Condition that none will plead their Cause unless the Lord plead it and therefore we are driven to him as our Judge and Patron God's design is not to gain the World by Pomp and Force but by spiritual Evidence and Power and therefore as to Externals it is often worse with his People than with others for the World is upon their Tryal and
purpose Acts 11. 23. if thy purposes were more full and strong and throughly bent against sin they would sooner succeed Is it the fixed decree and determination of thy Will When you are firmly resolved your Affections will be sincere and stedfast you will pursue this work close not be off and on hot and cold unstable in all your wayes your full purpose or the habitual bent of your hearts are known by your drift and scope Or it may be this purpose may be extorted not the effect of thy Judgment and Will but only thy Conscience awakened by some present fear Many are by some pangs and qualmes of Conscience frighted into some Religiousness but this humour lasts not long Psal. 78. 35 36 37. And they remembered that God was their rock and the most high their redeemer Nevertheless they did flatter him with their mouth and they lyed to him with their tongues for their heart was not right with him neither were they stedfast in his Covenant In their dangers they remembered God but their hearts were not right with him Ahab in his fears had some relentings So had Pharaoh The Israelites turned to the Lord in their distress but they turned as fast from him afterwards Resolves not of love but fear So are these resolutions wrested from you by some present Terrours which when they cease no wonder that they are where they were before Violent things never hold long they will hold as long as the principle of their violence lasteth Or it may be you rest in the strength of your own Resolutions now God will be owned as the Author of all Grace who reneweth and quickeneth every Affection in us still we must have a sense of our own insufficiency and resolve more in the strength and power of God and relie upon the Grace of Jesus Christ by his Spirit mortifying the deeds of the Body as knowing that without him you can do nothing neither continue nor perform our Resolutions Men fall again as often as they think to stand by their own power there is much Guile and Falshood in our own hearts we cannot trust them the Saints still resolve God assisting Psal. 119. 8. I will keep thy precepts O forsake me not utterly Verse 32. I will run the way of thy commandments when thou shalt inlarge my heart They beg God to keep up their Inclination and Bent against Sin Verse 36. Incline my heart to thy Testimonies and not to Covetousnâ—…ss 2. As to Sriving let us examine that a little if it be so serious so diligent so circumspect as it should be Certainly that is no effectual striving when you are disheartned with every difficulty for Difficulties do but influence a resolved Spirit as stirring doth the fire No question but it will be hard to enter in at the streight Gate or walk in the narrow way God hath made the way to Heaven so narrow and streight that we may the more strive to enter in thereat Luk. 13. 24. Now shall we sit down and complain when we succeed not upon every faint attempt Who then can be saved This is to cry out with the Sluggard There is a Lion in the way Should a Mariner as soon as the Waves arise and strong gusts of Wind blow give over all guiding of the Ship No he is resolved upon his Voyage To give out upon every difficulty is against all the experience and wont of Mankind Again this striving and opposing is but slight not accompanied with that Watchfulness and Resolution which is necessary Many pretend to watch against sin yet abstain not from all occasions of sin if we play about the Cockatrice hole no wonder we are bitten Never think to turn from thy sin if thou dost not turn from the occasion of them Prov. 4. 15. Go not in the way of evil men avoid it pass not by it turn from it and pass away This is a practice becoming the hatred of sin Evil Company is a Snare if thou hast not strength to avoid the occasion which is less how canst thou avoid the sin which is greater He that resolveth not to be burnt in the Fire must not come near the Flames Iob made a Covenant with his Eyes Iob 31. 1. Our Saviour taught us to pray lead us not into temptation he doth not say into sin Temptation openeth the gate to it Certainly it argueth an hanckering of mind when we dally with Temptations as the Raven when he is driven from the Carrion loveth to abide within the sent of it so they have an inclination to sin when they forbear the the practice of it 3. For Praying we oftener pray from our Memories than from our Consciences and from our Consciences Enlightened than Hearts Renewed by Grace Prayer as it is the fruit of Memory and Invention is but a few slight and formal Words said of Course a Body without a Soul As dictated by Conscience it may be retracted by the Will at noli modo Austin when he prayed against his Youthful Lusts timeâ—… ne me excluderet Deus was afraid left he should be heard too soon at best but half desires faint wishes like Balaams wish to die the death of the Righteous The soul of the sluggard desireth and hath nothing God never made Promise that lazy wishes should be satisfied if you pray against sin with your whole heart he will hear you The great fault is the want of this thorough hatred of Sin Use. Take heed of two things 1. A secret Love to your Sins 2. A remiss Hatred against them 1. A secret Love to Sin Iob speaketh of some that hid sin as a sweet Morsel under their Tongues Iob 20. 12. loth to let a Lust go And David of regarding iniquity in our heart Psal. 66. 18. First there is a secret liking of sin which in time will prove baneful to the Soul some Lust is spared and continueth unmortified It doth not remain so much as it is reserved and there keepeth Possession for Satan This will in time eat out all our other Vertues and bring a stain upon those good properties wherewith God hath indowed us Sin was never heartily cast out therefore they are in time insnared again and drawn away by some sensitive Lure 2. A remiss Hatred of sin no there must be a Total and full Aversion Hatred and Indignation is the souls expulsive Faculty it cannot be kept in good plight without it 'T is the lively and active principle which sets the soul awork in avoiding what is hurtful to the spiritual Life it concerneth us to keep it up in strength and vigour The Reason why even Believers do so often sin through weakness is because the Will doth not so strongly dissent as it should though we do not deliberately give our assent it should more potently awaken our displeasure but certainly the reason of wilful sin is want of a strong hatred Though Convinced of Evil yet we go on like a fool to the Correction of the Stocks Prov.
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
the preparation must still remain with us and we are to watch against dulness and indisposedness for this holy work This preparation is more or less at times for special Mercies do raise enliven and inspirit the heart but some measure of a thankful disposition or bent and inclination to Praise God must never be wanting As the Vestal Fire among the Romans was ever kept in on special occasions it was blown up so there should be an habitual frame of heart to Praise God at all times but upon some special occasions it must more especially be excited and stirred up to it 3. We must keep a constant Course and certain order of Worshipping and Praising God both in Publick and Private In Scripture they are said to do a thing alwayes who do it upon stated occasions as Mephibosheth did eat continually at Davids Table 2 Sam 9. 13. not as if alwayes eating but at the eating times And the Disciples are said to be continually in the Temple Praising and Blessing God Luk. 24. 53. that is at the appointed times of Worship So we are to set forth certain times to Bless and Praise the Lord who is continually good to us especially on the Sabbath See the 92 Psal. the Title with the first Verse It is a good thing to give thanks unto the Lord and to sing praises unto thy name O most high We are not to omit any occasion of Formal and direct thanksgiving acknowledge Mercy and Faithfulness the two Pillars of our Confidence as it is to be done Constantly which the former head called for so Frequently that is we must take every just occasion to perform it let no special opportunity pass the Lords Mercies are new every moment Lam. 3. 21. And he loadeth us with his benefits dayly Psal. 68. 19. Therefore as Gods hand is ever open to Bless so should our Mouths be ever open to Praise and we should never go from this exercise nisi cum animo revertendi but with a purpose to return to it again We have poor Temporary Affections towards God and are very rare and unfrequent in these Duties though we are dayly receiving more and more Benefits yet we are slow and backward to this work Every Hour every Minute every Moment God is obliging us to it a-new therefore we should say I will Praise him more and more Thirdly The ground of Praising mentioned in the Text because of thy righteous Iudgments Here observe 1. The Term is one of the Notions by which the Word of God is expressed surely all kind of Mercies are the matter of Praise especially spiritual Mercies and among these his Word for this is a great favour in itself the Church can as ill be without it as the World without the Sun Psal. 19. He compareth the Sun and the Law together this is a peculiar Favour Psal. 147. 19 20. He hath given his word to Iacob he hath not dealt so with every nation praise ye the Lord. The benefit of the Scriptures is a precious gift of God to the Church and so it should be valued and esteemed not counted a burden as it is to them who are wholly Earthly and mind not Heavenly things Alas what should we do without this help to ease our burdened minds to understand Gods Providences and learn the way to happiness without these pure Precepts and heavenly Promises What is it that raiseth in us the joy of Faith the patience of Hope that directeth us to a streight and certain way to Glory but the Word of God This is the book of books the Food and Comfort of our Souls Psal. 56. 10. In God I will praise his word in the Lord I will praise his word The best hold that Faith can have of God is by his Word let us own his Word and then what ever his Dispensations be we have cause to Praise him here is a sure hope to six upon and a sure Rule to walk by it cannot be told in a Breath what benefit we have by it here is matter of Glorying and firm Confidence we need not fear Men or Devils as long as we have such a firm Bulwark to secure us here we have Gods Will made known to give us notice of a blessed Estate and Gods Promise to give us an Interest in it 2. It noteth the dispensation of his Providence fulfilling his Promises unto the Faithful and executing his Threatnings on the wicked he is the same in his Works that he is in his Word his Judgments are declared in his holy Word and executed in his righteous Providence and therefore 't is said of them that have not his Word Psal. 147. 20. As for his Iudgments they have not known them praise ye the Lord. Where they have not his Word the Lords dealing with Men in Justice and Mercy and the Course which he observeth in ruling the World is not understood it lyeth much in the dark so that his Providence is complicated with his Word and as 't is the sentence of his Word Executed is matter of Praise Well then we must Praise God for his Righteous Government of the World according to his Word whether it concern the Church in general or Us in particular Rev. 16. 7. True and righteous are thy judgments But because particular Providences come nearest home and do most affect us I shall instance in them 1. Let me shew you how we should Praise God for his Favours and fulfilling of Promises to us and hearing our Prayers and remembring us for good in our low Estate Ioshua leaveth this note when dying Ioshua 23. 14. I am going the way all the earth and ye know in all your hearts and all your souls that not one thing hath failed of all the good things which the Lord hath spoken to you all are come to pass not one thing hath failed thereof Trust God and try him and you will return the same account with this which was the result of all his experience And Solomon taketh notice of Gods fulfilling Promises 1 Kings 8. 20. and 24. And the Lord hath performed his word that he spake Who hast kept with thy servant David my father that thou promisedst him Thou spakest also with thy mouth and hast fulfilled it with thine hand There is none of any acquaintance with God but find much of this now they should therefore Praise the Lord and love him so David Psal. 116. 1. I will love the Lord who hath heard the voice of my supplication When we have put Promises in suit and challenged God upon his Word he hath stood to it justified our Confidence every fresh experience in this kind should excite new Love and Praise 2. In time of Affliction when Divine Dispensations go Cross to our Affections and it may be to our Prayers yet even then should we praise the Lord. Iob when the Lord had taken away he blesseth the Name of the Lord Iob 1. 21. The Lord is worthy of praise and honour when he giveth and
when he taketh away when he emptieth and when he filleth us with Blessings a Child of God is of a strange temper he can fear him for his Mercies Hosea 3. 5. and praise him for his Judgments as in the Text it argueth a great measure of Grace to give Thanks to God at all times and for all things 1 Thes. 5. 17 18. Rejoyce ever more pray without ceasing in every thing give thanks Simply we cannot give thanks for Afflictions as Afflictions as we cannot pray for them nor joy in them but as they are a means of good to us A thankful frame of Heart bringeth meat out of the Eater incouragement out of the saddest Providences and taketh occasion to lift up it self in the praises of God even from those things which are matter of greatest discouragement and heartless dejection to others It seeth the hand of God working for good to him And then on the other side an Unthankful Repining Murmuring Spirit sowereth all our Comforts is ever querulous whether crossed or pleased it entertaineth Crosses with Anger and Blessings with Disdain 'T is hard to be in any Condition on this side Hell wherein we have not cause to praise God even in great Calamities either for their fruit and issue as our Souls are bettered and humbled by them Psalm 119. 65. Thou hast dealt well with thy servant according to thy word Wherein In giving him Faith and sensible and seasonable Correction Verse 67. and presently thou art good and dost good Verse 68. Or else for their Mitigation as to deem them not insupportable 1 Corinth 10. 13. That we are not Consumed Lament 3. 22. That not to the full merit of our Sins Ezra 9. 13. Thou hast punished us less then we have deserved That Comforts come along with them That our Afflictions do not exceed the measure of our Comforts 2 Corinth 1. 5. That we have a good God still who knoweth how to turn all to our Advantage Let us be perswaded he is well affected to us in Christ and we will take any thing kindly at his hand All this is spoken that poor murmuring Souls may not set out from so blessed a Work yea when other Arguments fail we may see the Wisdom Justice and Faithfulness of God in his sharpest Corrections Psalm 119. 75. I know that thy Iudgments are right and in Faithfulness thou hast afflicted me 'T is a great honour to God to speak good of his name when his hand is smart upon us Use. Let me press you now to three things First To the Work Secondly Frequency and Constancy herein Thirdly To suit often God's Word and Works together First To the work of praising God many are often complaining or begging but seldom praising or giving thanks Oh surely this should be more regarded not always taken up with complaints against our selves and supplications for Mercies but should sometime give Thanks and praise the Lord 't is the Noblest part of our work 't is nearest the work of Heaven As Love is the Grace of Heaven so Praise is the Duty then in Season 't is good to be preparing setting our Hearts in order for our eternal Estate 't is the work of Angels when we praise God we do the work of Angels The Angels according to the opinion of the Ancient Hebrews do every day sing praises to God and that in the Morning which they gather because the Angel said to Iacob Gen. 32. 26. Let me go for the day breaketh which place the Targum of Ierusalem thus explaineth Let me go for the Pillar of the Morning ascendeth and behold the hour approacheth that the Angels are to sing however that opinion be sure we are that the Angels ever bless God and laud his holy Name Isaiah 6. 1 2 3. The Angels cryed one to another holy holy holy is the Lord of hosts the whole earth is full of his glory They were blessing God for Creation then the Morning Stars sang for Joy Iob 38. 4 5 6. For the Nativity of Christ Luk. 2. 13 14. They apprehend more of Gods Excellency and Perfection in himself and in his Works than we do and are more sensible of his Benefits than we are Now if this be the work of Angels the highest and greatest of them surely this work should be more prized by us 't is Nobler than other Duties we serve God in our Callings but this work is a part of our Misery this Burden was laid upon Adam after his Fall that in the sweat of his Brows he should eat his Bread Gen. 3. 19. Though honest Labour be a part of our Obedience yet 't is also a part of our Trouble and Exercise There are Works of Righteousness as to give every Man his due these are Good Works but they concern the benefit of Man the good of Humane Society Whereas Praise is more immediately directed to the Honour of God There are Works of Mercy to relieve the Poor to help the Distressed to support the Weak to comfort the Afflicted these are good Works indeed and a very noble part of our service to be reckoned to our Thank-offerings as praise Heb. 13. 15 16. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name but to do good and to communicate forget not for with such sacrifices God is wellpleased 'T is Godlike to do Good and a more blessed thing to give than to receive Acts 20. 35. As God giveth to all and receiveth of none but still this redoundeth to Men. There are opera cultus the fourth sort of Works Works of Worship Internal as humbling our Soul repenting of our Sins and asking Pardon these are good Works indeed but such as imply our Misery and Imperfection External as Prayer Hearing and Reading and other Acts of Communion with God but when we give Thanks this is more Noble In other Duties God is bestowing something on us but here in our way we bestow something upon God In Prayer as Beggars in Hearing as Scholars and Disciples we come to expect something from him here we come to put Honour upon God in our way 't is a kind of Recompence or paying our Debts to him by Word or Deed. Now the Reasons why Men are so backward to this Work are I. Because we have so little of the Love of God Self-love puts us upon Supplication but the Love of God upon Praise and Thanksgiving 'T is a Token of great Love to Praise God without Ceasing We are eager to have Blessings and then forget to return and give God the Glory II. And partly Neglect of Observation We do not gather up Matter of Thanksgiving Colos. 2. 4. Continue in prayer and watch in the same with thanksgiving We should continually observe Gods Answers and Visits of Love Manifestations of himself to the World The Reason then why we have no more pleasure in Praising God is because we observe not so heedfully as we
should his Mercy and Truth fulfilled Secondly To Frequency and Constancy therein Frequency in this Duty doth not beget a Satiety and Loathing but rather a greater delight to continue in it But here arise two Questions Quest. I. What Time must be necessarily spent in Acts of Worship and Adoration Prayer Praise and immediate Converse with God Answ. 1. 'T is a Truth that our whole time must be given to God for a Christian is a dedicated thing a living Sacrifice Rom. 12. 1. Now the Beast offered in Sacrifice with all the Appurtinances was Gods a Christian by the consent of his own Vows is not master of any thing After a Vow of all we must not keep back part as did Ananias and Saphira A Christian hath given his whole Self Time and Strength to God 2. Though our whole Time be given to God yet for several Uses and Purposes Gods Service is not of one sort and he is served in our Callings as well as in our Worship Man in Paradise was to dress the Garden Gen. 2. 15. as well as to Contemplate God Common actions may become Sacred by their End and Use. Isaiah 23. 18. And her merchandise and her hire shall be holiness to the Lord. 3. These several Duties must not interfere and clash one with another for Gods Commands are not contrary but subordinate We must not so attend upon Religion as to neglect the service of our Generation as Instruments of Gods Providence nor suffer the Lean Kine to devour the Fat the World to incroach upon Religion 4. The particular Seasons for each Duty are not determined and set down in Scripture 1. Partly Because God trusteth Love and will see whether we have a mind to Cavil and Wrangle and Dispute away Duties rather than Practise them 2. And Partly Because he would leave something to the Conduct of his Spirit and the Choice of Spiritual Wisdom Psal. 112. 5. A good man will guide his affairs with discretion 3. And Partly Because mens Occasions and conditions are different and he would not have his Law to be a snare 4. And Partly Because there are so many occasions to praise God that if we do not want an Heart we will be much and frequent in this Duty 5. Though there be not express Rules there is enough to prevent Carelesness and Loosness God calleth to us in very large and Comprehensive terms always continually and in every thing The Example of the Saints who Night and Day were praising God Paul and Silas at midnight sang praises to God Acts 16. 29. So Psal. 119. 62. At midnight will I rise to give thanks to thee because of thy righteous Iudgments And in the Text seven times a day Besides there are daily solemn services Personal and Domestick to be performed Matth. 6. 11. Watching dayly at my gates Prov. 8. 34. Morning and Evening they were to offer a Lamb Numb 28. 4. 6. There are general hints and limits enough to become love Psalm 71. 14. But I will hope continually and will praise thee yet more and more Enough to keep the Heart in good plight and maintain Faith and Hope in God and keep up a spiritual entercourse of Communion with God by dayly offering up prayers and praises to him Quest. II. Whether it be Convenient to state and fix a time David had his set times so had Daniel and surely all Occasions Opportunities and Abilities considered it may be an help to us and make the spiritual Life more orderly to have set stated fixed times for the performance of this Duty Thirdly To suit Gods Word and Works together Laws and Judgments Rom. 1. 18. God hath revealed his wrath against all ungodliness and unrighteousness Heb. 2. 2. Every transgression and every disobedience received a just recompense of reward Deliverances and Promises fetch all out of the Covenant Psal. 128. 5. The Lord shall bless thee out of Zion that relateth to the Covenant made to the Church This cheeketh Atheisme sweetneth our Duties allayeth our Fears and resolveth our doubts and helpeth us in the delightful exercise of praising God SERMON CLXXIX PSALM CXIX VER 165. Great Peace have they that love thy Law and nothing shall offend them ALL that live in this World find this life a Warfar Iob 7. 1. Much more must the godly expect difficulties and conflicts Psal. 34. 19. Many are the troubles of the Righteous to the eye of Flesh no Condition seemeth worse and more obnoxious to misery then the Condition of those that serve God yet in reality none are in a better Estate what ever happeneth they are at Peace built on the corner-stone which God hath layed in Zion and therefore in all the Commotions and Troubles of the World they are safe This is that which David here observeth In the former verse he had told us that it was his custom to praise God seven times a day for his righteous judgments and now he sheweth the reason namely from the ordinary course and tenour of these Judgments or dispensation of his Providence which was to give peace to them that keep his Law Great peace c. In these Words you have I. A priviledge great peace have they II. The Qualification that love thy Law III. The Effect nothing shall offend them Let me open these Branches the Priviledge is peace and that is threefold First External Secondly Internal Thirdly And Eternal First External in the House the City or Countrey and Societies where we Live in this sence 't is taken Psalm 122. 6 7. Pray for the peace of Jerusalem they shall prosper that love thee peace be within thy walls Now this is not all that is meant here for this is a common benefit though often vouchsafed for the sake of them that love God as Musick cannot be heard alone though intended but to one person yet others share with him in the benefit of it Or if you understand it of his own personal peace or being at amity with men they do not always enjoy that Gods best Children are often forced to be men of Contention that is passively they are contended with and troubled in the world Ier. 15. 10. And therefore the Apostle saith Rom. 12. 18. If it be possible as much as lyeth in you live peaceably with all men 'T is not always to be had but we should indeavour to live in peace with all men Secondly There is Internal peace arising either from Justification Rom. 5. 1 or Sanctification Isa. 32. 17. The Fruit of Righteousness is peace or from Contentment with our condition Phil. 4. 7. By Justification we have peace when God is reconciled and made a Friend By Sanctification we have peace when we walk evenly with God And by Contentment we have peace when our Affections are calmed and rightly ordered or set upon more worthy and noble objects So that we are not troubled at the loss of outward things these are the ingredients necessary to internal peace which is I suppose principally
my Soul live and it shall praise thee and let thy Iudgments help me THis Verse containeth three things I. Davids Petition for Life Let my soul live II. His Argument from the End and it shall praise thee III. The ground of his Hope and Confidence And let thy Iudgments help me I. Davids Petition for Life Let my soul live My soul that is my self the soul is put for the whole Man The contrary Iudges 16. 30. Let me dye with the Philistines said Sampson Heb. Marg. Let my soul dye His Life was sought after by the cruelty of his Enemies and he desireth God to keep him alive II. His Argument from the End And it shall praise thee The Glorifying of God was his Aim The fruit of all Gods Benefits is to profit us and praise God Now David professeth that all the days of his Life he should live in the sense and acknowledgement of such a Benefit III. The ground of his Hope and Confidence in the last Chuse And let thy Iudgments help me Our hopes of Help are grounded on Gods Judgment whereby is meant his Word There are Judgments Decreed and Judgments Executed Doctrinal Judgments and Providential Judgments That place intimateth the Distinction Eccl. 8. 11. Because sentence against an evil work is not executed speedily therefore the heart of the Sons of men is fully set in them to do evil There is sententia lata dilata Here Gods Judgments are put for the sentence pronounced and chiefly for one part of them the Promises of Grace As also Psal. 119. 43. I hope in thy Iudgmens Promises are the Objects of Hope The Points are Two Doctrine I. That we may beg the Continuation of Life for the honouring of God Doctrine II. That Gods Iudgments are a great help and relief to his People who desire to praise him even when they are in danger of their lives For the First That we may beg the Continuation of Life for the honouring of God This Point must be divided into two Parts I. That the Principal End for which a Man should Live and desire Life is to Praise and Glorifie God II. That we may desire Life upon these Ends. I. That the Principal End for which a Man should Live and desire Life is to Praise and Glorifie God This appeareth 1. By direct Scriptures Rom. 14. 7 8. For none of us liveth to himself and no man dieth unto himself for whether we live we live unto the Lord and whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords And Phil. 1. 20 21. According to my earnest expectation and my hope that in nothing I shall be ashamed but that with all boldness as alwayes so now also Christ shall be magnified in my body whether it be by life or death For to me to live is Christ and to dye is gain 2. By the Prayers of the Saints as Psal. 119. 17. Deal bountifully with thy servant that I may live c. And Psal. 118. 17. I shall not dye but live and declare the works of the Lord. This was Davids Hope in the Prolongation of Life that he should have farther opportunities to Honour God But of this more at large Verse the 17 of this Psalm 3. By the Arguments urged in Prayer Psal. 6. 5. For in death there is no remembrance of thee in the grave who shall give thee thanks And Psal. 30. 9. What profit is there in my blood when I go down to the Pit shall the dust praise thee shall it declare thy Truth Psal. 88. 11 12 13. Wilt thou shew wonders to the dead shall the dead arise and praise thee Selah shall thy loving kindness be declared in the grave or thy faithfulness in destruction shall thy wonders be known in the dark and thy Righteousness in the land of forgetfulness c. And Isa. 38. 18 19. For the grave cannot praise thee death cannot celebrate thee they that go down into the pit cannot hope for thy Truth The living the living he shall praise thee c. A man may Praise God in Heaven but from their Bodies no service is performed for along while in the other World there is no such service there as here As reducing the stray instructing the ignorant propagating Godliness to others who want it by our Counsels and Example 4. By Reasons 1. Life is given us by God at first Acts 17. 25. He giveth to all life and breath and all things And Verse 28. In him we live and move and have our being Now all things that come from God must be used for him Rom. 11. 36. For of him and through him and to him are all things c. Angels Men Beasts inanimate Creatures he expecteth more from Men than from Beasts and from Saints than from Men Life was given for this End and therefore not to be desired and loved but for this End even Gods Glory How grievous a thing is it to go out of the World er'e we know why we came into the World We live not barely to eat and drink as brute Beasts live we live not to live as Heathens The End of our Life is service and Obedience to God yea and 't is the Life of our Lives the perfection of them Well then since we live by God we must live to him 2. 'T is Preserved by him 'T is Gods Prerogative to kill and make alive to wound and to heal Deut. 32. 39. Our Life dependeth wholly of him 'T is said Iob 12. 10. In whose hand is the soul of every living thing and the breath of all mankind God hath a Dominion over all his Creatures over every living thing and man in especial to dispose of them according to his Pleasure not an hair of our heads can fall to the ground without him Matth. 10. 29 30. Our Life is wholly in his hands we cannot add one Cubit to our Stature make one hair white or black at our pleasure Life cannot be taken away without him how Casual so ever the stroke is Exod. 21. 13. If a man lye not in wait for his brother but God delivereth him into his hand c. Well then in all Reason we should serve and glorifie him who by his Providential influence continueth Life to us every Moment Deut. 30. 20. Thou shalt love the Lord thy God and obey his Voice and cleave unto him for he is thy life and the length of thy days 'T is a Charge against Belshazzar Dan. 5. 23. God in whose hand thy Breath is and whose are all thy wayes hast that not glorified We must not look upon our selves as made for our selves but for God he gave us life and keepeth it that we may wholly be at his disposing while we have it we must have it for God that he may be Glorified in the use of it and when he cometh to take it away he may be Glorified by our submitting to his Dominion 'T is a Presumption and incroachment on Gods