that Wisedom excelleth Folly as far as Light excelleth Darkness The Wise man's eyes are in his head he avoideth many Dangers takes prosperous Courses by reason of his Prudence in discerning between things hurtfull and things helpfull to him for want of which the Fool walketh in Darkness stumbles often and falls into Pits and Precipices Yet as he saith vers 15 16. as it happeneth to the Fool so to the Wise as the Fool dieth so dieth the Wise Neither doth Wisedom in Sciences Arts Policy Cunning in Trading or any such Skill as men are most applauded for Civil or Military secure a man from Dangers without or Fears within common Calamities or particular Miseries Death or Damnation But the Wisedom that is from above whereby we know God's Will know the things of the Spirit of God which are freely given us of God arms us against Temptations Fear of Death and Judgment to come and comforts us in Tribulation It is that which is able to make us wise unto Salvation as the Holy Scriptures did Timothy It brings us to God as it comes from God Which leads us to the II. OBSERVATION That the Vnderstanding of God's Law and Will is the Gift of God and to be sought from him Every good and every perfect Gift is from above and cometh down from the Father of Lights with whom is no Variableness neither shadow of turning And therefore if any lack Wisedom he is to ask it of God that giveth to all men liberally and upbraideth not James 1.5 17. Job after his inquiry Where shall Wisedom be found and where is the place of Vnderstanding resolves The Depth saith It is not in me and the Sea saith It is not in me Destruction and Death say We have heard the fame thereof with our ears God understandeth the way thereof and he knoweth the place thereof He declareth it prepareth it and searcheth it out Job 28.12 14 22 23 27. And indeed it is he onely that gives it and in such a measure as pleaseth him All Understanding is God's Gift he makes the wise and the foolish He can give Solomon Wisedom turn Achitophel's Counsel into Folly make foolish the Wisedom of the wise As they that trust to their own Wisedom lean to their own Vnderstanding do follow an Ignis fatuus that will lead them into Bogs and Precipices so they that seek Counsel of God Wisedom from him in all their Undertakings that fear themselves and work out their Salvation with fear and trembling are most prosperous It was Solomon 's Happiness that he asked Wisedom of God and it was his Unhappiness that he gave his Heart to injoy Pleasure and Mirth and so doted on his Wives that they turned away his Heart from God to set up Idol-service And therefore by Solomon 's Example we should beware of abusing our Knowledge by turning God's Grace into Wantonness and perverting our Understanding to the Service of our Lusts But which is the III. OBSERVATION When we understand God's Laws we should observe them The Observation of God's Law consisteth in two things 1. In Considering what it requires or makes known The word we translate keep signifies the Observance of a Watch-man who is intent on what he sees and attentive to what he hears And this should be the disposition and exercise of every one to whom God speaks I will hear what God the Lord will speak saith the Psalmist Psal 85.8 There is nothing more concerns a man then to have his Ear for God and his Eye on God All our Happiness is from him and therefore all our Thoughts should be towards him As a Servant that depends on his Master will have his eye on him and his ear open to him so should it be with us our Ear should hear and our Heart should consider what God speaks or acts The Blessed man's Delight is in the Law of the Lord and in his Law doth he meditate day and night Psal 1.2 And what-ever God does in the world especially towards us whereby he either answers our Prayers or rebukes us for our Sins either warns us of our evil Doings or encourages us in doing well should be observed by us for by so doing we shew we have an Heart to please God and cause him to take pleasure in us 2. In Doing of God's Law according to what we understand whether it be by departing from Evil or doing Good Vnto Man he said Behold the Fear of the Lord that is Wisedom and to depart from Evil that is Vnderstanding Job 28.28 As God's Precepts cannot be observed without learning them so are they not well learned unless they be observed Theology is a practical Science for Action as well as Speculation If ye know these things saith Christ happy are ye if ye doe them Joh. 13.17 Practice is the end of Knowledge and increase of Knowledge is the fruit of Practice If any man will doe the will of God he shall know of the Doctrine of Christ whether it be of God Joh. 7.17 A good Vnderstanding have all they that doe his Commandments Psal 111.10 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doeth the Will of my Father which is in Heaven He that heareth these Sayings of mine and doeth them I will liken him to a wise man that built his house on a Rock And the Rain descended and the Flouds came and the Winds blew and beat upon that house and it fell not for it was founded upon a Rock And every one that heareth these Sayings of mine and doeth them not shall be likened to a foolish man which built his house upon the Sand And the Rain descended and the Flouds came and the Winds blew and beat upon that house and it fell and great was the fall of it Matth. 7.21 24 25 26 27. That Servant which knew his Lord's will and prepared not himself neither did according to his will shall be beaten with many stripes Luk. 12.47 To him that knoweth to doe good and doeth it not to him it is Sin James 4.17 Sin in a higher degree Majoris est Criminis Legem spernere quà m nescire said Salvian In Ignorance there is Sin in Contempt of God's Law in Stubbornness much more in Hypocrisie most of all Which brings us to our IV. OBSERVATION That God's Laws are to be kept by us with our whole Heart And indeed God's Law is not kept unless the Heart keep it as well as the Tongue His Service requires the Inward parts as well as the Outward Apply thine Heart to Instruction and thine Ears to the word of Knowledge My Son give me thy Heart and let thine Eyes observe my ways Prov. 23.12 26. The Mouth of the Righteous speaketh Wisedom and his Tongue talketh of Judgment The Law of his God is in his Heart none of his steps shall slide Psal 37.30 31. It is the Heart that is the Principle or Fountain of good or bad A good man out
Plagues require great Mercies and importunate Suing Now must the Bridegroom goe forth of his chamber and the Bride out of her closet The Ministers of the Lord all sorts of persons old and young must cry with Tears and Supplications Spare us O Lord and give not thy Heritage to reproach We must lift up our hands with our hearts to God in the Heavens as sensible that nothing but his Mercy can save us that he is ready to hear and help when we hope in his Mercy that we have an Advocate with the Father Jesus Christ the Righteous and he is the Propitiation for our Sins We must mind God of his former Mercies trust on him as one that hath promised to deliver us when we call on him in the day of Trouble look unto him with Patience as being assured that they that wait for him shall not be ashamed 3. We must adde an unmovable Resolution to amend our waies to sin no more as we have done to abhor Evil and cleave to that which is good in Duties of Religion Prayer Hearing God's Word Praising of God Thanksgiving to be more frequent and serious to cleanse our hands and to purify our hearts from double-mindedness to be upright in what we doe walking humbly with our God and seeking his Glory all our daies And in two things especially we are to deal rightly with God 1. In doing Justice to others if we be publick persons by punishing Sin and giving just Sentence for all that are wronged if private by restoring that which is not our own and righting those we have injured Remember that God abhors ex Rapina Holocaustum Robbery for Burnt-offerings and that the Prayers of the unjust are an Abomination to the Lord. 2. In shewing Mercy to others We are to be mercifull as our heavenly Father is mercifull chiefly when we beg Mercy at his hands This is a necessary Duty for a Fasting-day Isa 58.6 7. Is not this the Fast c Now especially is a time for this Duty in which there is so much Want by reason of the great Poverty that is come upon Families shut up now that Trading is decayed and Provision so dear and difficult to be got As you cry to God for Help so do others Necessities cry to you for Relief Have you then Bowels of Mercy for them as you would have Bowels of Mercy in God towards you Let your hand be open to them as you would have God's hand ready for you So may you expect Preservation in this time of Danger at least you may be assured however you speed now of Life eternall hereafter Which God grant c. Amen LAVS DEO THE HEAVENLY CALL The Twelfth SERMON HEBREWS iv 7. To Day if you will hear his Voice harden not your Hearts THIS Passage is a Quotation with an Application of it beyond what at first the words seemed to import They were spoken by David but intended as a Monition to hear the Gospell They are a Summons or Writ of Appearance served upon Jews and Gentiles limiting them to a certain Day of accepting the offer of the Gospell without delay upon pretence of Business Profit or Pleasure by themselves without Attorney or Proxy The thing to be done is hearing his Voice the means thereunto is Removere prohibens to remove that which might hinder the Hardness of the Heart This being applied to the Gospell of Christ intimates 1. That the Preaching of the Gospel is the Voice of God 2. That it is to be heard 3. That it is to be heard to day 4. That to the end it may be heard to day the Heart must not be hardned I. OBSERVATION That the Gospel of Christ is the Voice of God It is the express Assertion of S. Peter 1. Epist 1.25 alluding to Isa 40.8 But the Word of the Lord endureth for ever and this is the Word which by the Gospel is preached unto you Which is demonstratively confirmed 1. By its own Evidence in respect of which it is termed the Light of the glorious Gospel of Jesus Christ who is the Image of God 2 Cor. 4.4 It is not denied that it is the hidden Wisedom of God in a mystery which none of the Princes of the world knew yea it is such as eye hath not seen ear hath not heard nor hath it entred into the heart of man without Revelation from him it being not an humane Invention but a Divine Contrivance yet shining forth in the Preaching of it by Christ and his Ministers it exhibits such a Light as can come from none but God It is not like any Talmudicall Fable or Popish Legend or Poeticall Fiction or witty Romance the Brats of mens Fancy or subtile Composure But it is for the matter of it sutable to God's Wisedom Goodness and Holiness agreeable to the undoubted Oracles of God committed to the Jews foretold and prefigured by the Prophecies of the Old Testament and Shadows of the Law Whence S. Peter tells us 2 Pet. 1.16 We have not followed cunningly-devised Fables when we made known unto you the Power and Coming of our Lord Jesus Christ and vers 19. that Christians had a more sure word of Prophecy to which they were to take heed as unto a Light that shineth in a dark place adding that the Evidence of the Gospell is as the Dawning of the Day and the Arising of the Day-star in the Christians hearts 2. And in truth the Gospel appears to be such by its Effects It doeth to the Heart what the Stars and the Sun do to the Eyes it enlightens it enlivens it warms it spirits the Heart It doeth that which Natural Reason could not doe Philosophy could not attain to the Law could not accomplish It discovers our selves to our selves the Being Properties Counsels of God to us It turns the Heart from Sin begets Men to God fills the Soul with heavenly Comforts strengthens and quickens the Spirit to doe the Will of God and to suffer for his Name It makes men to be of composed Spirits and celestiall Conversation beyond what either Stoicall Philosophy or Rabbinicall Dictates could raise men unto to be more noble and heroical then those renowned Worthies or Patriots which either Greeks or Romans have admired and magnified 3. And which puts it out of all doubt to be Divine it hath such Attestations as could be given by none but God For besides what John the Baptist saw and heard at Christ's Baptism besides what S. Peter and his Collegues testified who were Eye-witnesses of his Majesty when he received from God the Father Honour and Glory when there came such a Voice to him from the excellent Glory This is my beloved Son in whom I am well pleased 2 Pet. 1.17 besides all this the Miracles which Christ and his Apostles did so convinced Nicodemus that he confessed We know that thou art a Teacher come from God for no man can doe these Miracles which thou doest except God be with him Joh. 3.2 And that
for then all minding and intending other Business and other Duties whether Sacred or Civill yea the due use of Recreation by eating and drinking sleep and other Refections of the body which God allows yea commands should be sinfull But as we interpret other like Passages concerning continual Praying against the Dotage of Euchites or Messalians of old who as the Monkish Fraternities since thought they were to doe nothing but pray Shall not God avenge his own Elect which cry day and night unto him Luke 18.7 Without ceasing I have remembrance of thee in my Prayers night and day 2 Tim. 1.3 of a constant course of doing this Duty when other Duties Offices and Necessities permit So in this Meditating of David in God's Law we are to conceive he resolves so to doe it as not to omit it out of Slothfulness or sinfull Avocation not out of averseness of Heart to desist from it but as often and as much as Opportunity Divine Providence and the Use of it did permit and require he would be occupied therein Concerning which profitable Exercise of Meditation many Directions might be given in respect of the Acts Degree Manner End and Use thereof As God appointed the King of Israel when he sate on the Throne of his Kingdome that he should write him a Copy of God's Law in a Book out of that which was before the Priests the Levites and that it should be with him and that he should reade therein all the days of his life that he might learn to fear the Lord his God to keep all the words of the Law and the Statutes to doe them Deut. 17.18 19. So he injoyned the rest of the People that the words which he commanded should be in the Heart of the whole People of Israel and that they should teach them diligently unto their Children and should talk of them when they sate in their houses and when they walked by the way and when they lay down and when they rose up Deut. 6.6 7. Which brings us to the II. OBSERVATION That God's Precepts are to be the matter of a Godly man's Talk Yea God commands that they should bind them for a Sign upon their Hand and that they should be as Frontlets between their Eyes and that they should write them upon the Posts of their houses and on their Gates Deut. 6.8 9. And that this Precept was not confined to the Five Books of Moses but that it exended to the rest of the Holy Scriptures that which is said of Timothy 2 Tim. 3.15 that from a child he had known the Holy Scriptures which were able to make him wise unto Salvation doth evince It is also manifest that the people of the Jews as they do to this day did conceive themselves bound by God old and young of all Sexes and Ranks to exercise themselves in reading and meditating on the Holy Scriptures which God vouchsafed to them in all the Books that were by any of the Prophets delivered to them To which accords that of the Apostle Rom. 15.4 Whatsoever things were written aforetime were written for our learning that we through Patience and Comfort of the Scriptures might have hope It is then evident that it was God's Institution and Design in vouchsafing to communicate to the sons of men the great Treasure of his Oracles that they should busy their Minds and Members about them Nor is this sufficient that they have them in their Houses or that the Grandees of the Earth for Parts and Learning the Clergy Priests and Religious Votaries do reade or study them while the Laiety or simpler sort do onely by an implicit Faith rely on their Rulers or Rabbins as heretofore the Judaicall Pharisees and at this day their Successours the Popish Clergy craftily and deceitfully insinuate into peoples minds But as God hath promised to write his Laws in their hearts and put them in their minds that they shall all know him from the least to the greatest so it is the Duty and Property of all that expect Mercy and Favour from God to imploy their own Eyes to reade and their own Ears to hear what God hath vouchsafed to impart of his Mind in them to the sons of men And not onely so but also to search into the Sacred Scriptures as our Lord requires Joh. 5.39 to seek after the Wisedom therein as for Silver and search for it as for hidden Treasure Prov. 2.4 and when any Doctrine is taught as from God to doe as it is said of the Beroeans Act. 17.11 who searched the Scriptures daily whether the things S. Paul preached were so or no and withall speaking the truth in love to edify one another by communicating what they have found and learned And indeed the Law of Gratitude binds us to meditate on God's Precepts it being one of the greatest Favours from God to Men that he is pleased to reveal his Will to them Among the many Mercies for which the Psalmist extolls God's Goodness after the Commemoration of his Providence in his ordering Peace and Plenty he concludes thus Psal 147.19 20. He sheweth his Word unto Jacob his Statutes and his Judgments unto Israel He hath not dealt so with any Nation and as for his Judgments they have not known them Praise ye the Lord. Which plainly intimates this to have been the top or chief of his Goodness to Israel not that he seated them in a Land flowing with Milk and Honey which was the glory of other Lands Ezek. 20.6 but that he revealed his Counsells to them whereby he advanced them above all the people of the Earth as Moses tells them Deut. 4.8 What Nation is there so great that hath Statutes and Judgments so righteous as all this Law which I set before you this day It would therefore be an high Provocation of God to Anger so far to neglect the great Favour he hath shewed in giving us such Holy Precepts and beneficial Revelations of his Counsell as not to make them our Study not to consider the Usefulness of them not to observe our Concernments in them not to set forth to his Praise his gracious dealing in his notification of them to us But besides as it is an extreme Neglect of God not to meditate on his Precepts so it is a most injurious Neglect of our selves and our own Good to take our selves off from the Contemplation of them For thereby men deprive themselves of that means which might make them wiser then those who neglect them or imploy their minds on any enquiry after Wisedom without them Which it were easy to demonstrate by comparing the Wisedom that may be got by them with the Wisedom of the most renowned Philosophers and the most profound Rabbins among the Jews or acutest Schoolmen among the Christians who have sought the knowledge of Morality or Religion from Inventions and Traditions of men from their own Reasonings or devised Rules without the excellent Directions of the Holy Scritures Holy David professeth his own
the Wicked beareth rule in Times of Anarchy or Tyranny there is not this Security to them that follow Good but the people mourn There is a Just man that perisheth in his Righteousness and there is a Wicked man that prolongeth his life in his Wickedness Eccles. 7.15 When cedunt Armis Togae men of the long Robe are awed by men of the long Sword the people are hurried up and down by popular Oratours Demagogues sway with them and they controll their Governours when an Usurper gets into the Throne and to strengthen his Party suppresseth the best and wisest when thundring Cannons are heard and just Laws are silenc'd when the Magistrate's Sword submits to the Souldier's the Judges yield to the Commanders of forces when the Preachers lead the People not by the Word of God but by the Ordinances of Men then it is likely in such an Iron Age wherein non Hospes ab Hospite tutus to follow that which is Good may be a man's greatest Danger to speak truth may be his Ruine When the wicked rise men hide themselves Prov. 28.28 Bene qui latuit bene vixit He is the wisest that lives most retired The like may be said of Times of Persecution when God will have his people to be under fiery Trialls that their Faith and Patience may appear when God will be glorified in their Sufferings as well as honoured by their Doings Yet in these cases he keeps them in perfect Peace whose Mind is stayed on God because they trust in him Isa 26.3 While they hold Faith and a good Conscience and make no shipwreck of them the Peace of God which passeth all understanding guards their hearts and minds through Christ Jesus Hic Murus aheneus Yea even in time of universal Loss in such Sufferings as Job's they find an hundred-fold advantage with Persecution and in the end everlasting Life so that they who kill the Body hasten the Salvation of their Souls and by dispatching them hence they speed them in their flight to Heaven Of which yet they are not the proper Cause but there is an higher Cause who is able to bring Good out of Evil. Which was the last thing to be considered VI. Why they are thus secured It is God's Eye and his Hand that do secure and indemnifie those that are Followers of that which is Good This Reason of their Security the Coherence of my Text with the words next before yields me for having said The Eyes of the Lord are over the Righteous and his Ears are open unto their Prayers but the Face of the Lord is against them that doe Evil he subjoyns my Text And who is he that will I had rather say shall harm you if ye be Followers of that which is Good While you are in his Service God counts himself engaged to take you into his Protection And therefore he will either change the Hearts of your Adversaries that they shall not mind the harming of you as he promised the Israelites Exod. 34.24 that no man should desire their Land when they should goe up to appear before the Lord thrice in the year though then were in the eye of Reason a fit season for them to make an hostile and successfull Invasion or else he will divert them as he did Saul 1 Sam. 23.28 or disable them as he did Pharaoh or if they be permitted to harm you outwardly God will comfort you inwardly and in fine all things shall work together for good to those that love God and are Followers of that which is Good And thus they shall be as the Three Children in the midst of the fiery Furnace and yet have no Harm And in this respect the Conclusion is made good None doth none will or none shall harm them that are Followers of that which is Good APPLICATION 1. This may be a good Encouragement to you all to follow that which is Good to exercise your selves as S. Paul did Act. 24.16 to have always a Conscience void of offence towards God and towards Men. At all times specially in troublous Times every man is busie in projecting and contriving how to find an Asylum or Sanctuary where he may be safe from Danger and find Shelter from the Enemy and Avenger One fortifies his House another strengthens himself by Alliances another arms himself and gets into the field another relies on the Favour of the Grandees in Court or Army or City another gets together what Gold or Silver he can to procure his Peace at home or provide for Subsistence abroad But alas all these are but vain Contrivances Sometimes yea very often that which men trust upon is but as a broken Reed which if a man lean upon it will run into his hand Those very things which he thinks to find Protection by become his Ruine and that which he devised to be his Welfare becomes a Trap to him Nor is it any marvel if Woe befalls men when they take Counsell but not of God and cover with a Covering but not of his Spirit that they may adde Sin to Sin as the Prophet speaks Isa 30.1 The best way is to sow in Righteousness and then we shall reap in Mercy to follow that which is Good and then we shall be kept from that which doth harm If our Innocency defend us not from mens Attempts against us yet the Faithfulness and Truth of God shall be our Shield and Buckler Men might live better under the Protection of Laws and Government were it not for their contentious Spirits and unruly Tongues Did every one study to be quiet and to doe his own business did they not render Evil to any man but ever follow that which is Good both among themselves and to all men as S. Paul admonisheth 1 Thess 4.11 and 5.15 they might live more safely and die more happily Were men contented with their own did they defraud none but apply themselves to works of Righteousness and Mercy they might enjoy themselves and God with more freedom Did they not seek to climbe ambitiously or hunt after Vain-glory did they lay up their Treasure in Heaven they should have Rixae multò minus Invidiaeque fare better here and speed better hereafter Oh that you would seriously bethink your selves and apply your Endeavours to doe that which may save you from the Condemnation of your own Conscience the Sting of Death and the Damnation of Hell and learn to commit the keeping of your Souls in well-doing unto God as unto a faithfull Creatour 2. Nevertheless I would not have you to neglect lawfull Means for your Safety Christ would have his Disciples wise as Serpents though innocent as Doves Matth. 10.16 Faith and Prayer exclude not honest Prudence Integrity is not always sufficient to ward off the Blows of malicious Accusers False Witnesses stone Naboth and Envy crucifieth Christ S. Paul is not blamed for Appealing to Caesar or making use of the Difference between the Sadducees and Pharisees nor for discovering of the
to know Wisedom and to know Madness and Folly I perceived that this also is Vexation of spirit For in much Wisedom is much Grief and he that increaseth Knowledge increaseth Sorrow Be he the wisest Statesman or profoundest Scholar be he Doctor profundus Angelicus Seraphicus though he have gotten those glorious Titles wherewith some have set out them whom they have esteemed yet if he review his Projects his Writings he will find cause to repent of them to say Non putâram This I considered not to make Retractations with S. Austin to charge himself with Folly and Errour That which we reade Prov. 9.10 is a Maxime aeternae veritatis of eternal truth The Knowledge of the Holy is Vnderstanding That Knowledge which is of God and his Will that is practical as well as speculative is the true Understanding 1. Because it is the Knowledge of the most excellent Object We much prize the Knowledge of the most abstruse things the things most abstract from sense The Knowledge of Transcendents Stars Motions Influences of the Heavens Angels and Spirits is with much Curiosity inquired into and they are rare Doctours who can discover such sublime things But the Knowledge of God his Properties Ways Precepts and Counsels is far more excellent as being of more glorious things We think the Knowledge of Reasons of State Arcana Imperii the Art of Governing Men and Kingdoms more excellent then the Knowledge of Husbandry how to order Beasts to plough and sow and plant to be a wise Statesman more excellent then to be a skilfull Rustick But Theology is much to be preferred before any of these yea a Doctour in Divinity before a Physician or a Lawyer as teaching the things of God which are most abstruse and of highest Speculation To be wise in these things is to be wise as Daniel who is made the Pattern of a wise man Ezek. 28.3 because the Spirit of God was in him Light and Vnderstanding to reveal the Secrets of God Yea it is to be wise as an Angel of God Angels being proverbially made the Exemplar of Wisedom 2 Sam. 14.17 whose excellency of Knowledge stands in their beholding God's Face by which though not as in a natural Glass according to the Conceit of them that talk of Speculum Trinitatis a Glass of the Trinity as if he that sees God must know all things by seeing him that sees all things that 's an Errour for then the Angels should be Omniscient but in a free clear Glass they see more of his Glory and Works receive more immediate Orders from him understand more of the affairs of Heaven and Divine Mysteries then men that dwell in houses of Clay and the more is revealed unto them of God's Actings Intendments or Appointments the more do they increase in Wisedom 2. Because this Knowledge of God is the most true clear certain satisfying Knowledge There is Imperfection in all other Knowledge as there is in the things that are known He that knows most and best of other matters yet finds no Rest or Satisfaction in them There is Uncertainty even in some things in the Mathematicks and in those things that are known best there is no great Content to the mind by their Knowledge because it is but of things that shall end Knowledge of humane things shall vanish away 1 Cor. 13.8 How many thousands of Learned men have at last after all their Studying Arguing Writing Reading come to Socrates his Determination Hoc unum scio quòd Nihil scio I know this one thing that I know Nothing How many the more they plod on the things of Nature and Art are the more puzzled One that was counted a great Wit of the world when he had studied the Cause of the Sea's Motions but could not comprehend it threw himself into it with this Saying Quoniam ego non capio te tu capies me Because I cannot perceive thee thou shalt receive me But in the Knowledge of God his Will his Laws and Counsels is Perfection Quietat Intellectum The Clearness Truth Beauty Stability of the Knowledge and things known satisfie the Mind I have seen an end of all Perfection but thy Commandment is exceeding broad saith David Psal 119.96 There are wonderous things in God's Law vers 18. There is no Sophistry or Fallacy in any of God's Words there is none of the Poison of the old Serpent which deceiveth the whole world But as it is Psal 19.7 8 9. The Law of the Lord is perfect converting or restoring the Soul the Testimony of the Lord is sure making wise the Simple The Statutes of the Lord are right rejoycing the Heart the Commandment of the Lord is pure enlightning the Eyes The Fear of the Lord is clean enduring for ever the Judgments of the Lord are true and righteous altogether 3. The Knowledge of God and his Law is most desirable because it is that Knowledge which pleaseth God most 'T is true all the Works of God are worth the knowing The Works of the Lord are great sought out of all them that have pleasure therein Psal 111.2 God allows us to search out the Secrets of Nature and it is a great Excellency in men to find out the hidden Qualities and Virtues of Natural Bodies but to terminate our Knowledge on them and not to have respect to the Maker of them not to look unto him that fashioned the World long agoe as the Prophet speaks Isa 22.11 much more to deny his Work to ascribe it to a casual Concourse of Atoms to the Nature of the things themselves without acknowledging the First Cause Primum Motorem the First Mover and Universall Efficient is monstrous Madness and a thing extremely odious to the Divine Majesty Yea they that are the greatest Philosophers if they know not God's Will have not Understanding how to worship God and to doe his Pleasure are usually more brutish then others they are given up to vile Affections to a reprobate Mind to doe those things which are not convenient but against Nature such as Beasts doe not and none but besotted or bewitched men would doe Some kind of Knowledge is utterly forbidden us Well did those Converts mentioned Act. 19.19 who used curious Arts when they brought their Books together and burned them before all men though counting the Price of them they found it fifty thousand pieces of Silver All Knowledge of infernall Magick is abominable to God Then our Knowledge pleaseth God when we follow on to know the Lord Hos 6.3 when we understand what he reveals to us for our Duty and his Honour The secret things belong unto the Lord our God but those things which are revealed belong unto us and our Children for ever that we may doe all the words of his Law Deut. 29.29 4. Because the Understanding of God and his Law or Will is that which is of greatest Advantage to us and therefore most to be desired by us It is true which Solomon saith Eccles. 2.13 14.
of the good treasure of his Heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil Matth. 12.35 The most glorious Works of Piety or Charity that come not from a right Principle within please God no more then the offering of Swines bloud yea God counts himself mocked when our Prayers Praises or any Duties we doe come not from the Heart Heartless Service is no Service of God but a Derision of him He that is a Spirit must be served with the Spirit or else the Service is abhorred Nor must God's Law be kept with a part but with the whole Heart Blessed are they that keep his Testimonies and that seek him with the whole Heart Psal 119.2 He that keeps some of God's Commands and neglects others yea he that shall keep the whole Law and yet offend in one point since the Authority is the same in all is guilty of all Jam. 2.10 He must keep them in all his Faculties in his Mind by considering them in his Memory by retaining them in his Purposes by chusing them and in his Affections by adhering to them He must keep them with all his Might with the utmost degree of Observance that he can and wherein he is defective he must bewail himself He must not keep any man's Precepts that consist not with God's not the Statutes of Omri or the Ordinances of the house of Ahab Mic. 6.16 A divided Heart a double Heart an Heart and an Heart are monstrous Psal 12.2 We cannot serve God and Mammon No man can serve two opposite Masters no nor two co-ordinate As we cannot serve God while we observe the Traditions of men that evacuate God's Commands so neither while we observe the Traditions of men which are imposed as God's Commands In vain do they worship me teaching for Doctrines the Commandments of men saith our Saviour Matth. 15.9 Yea all the just Commands of Men must be observed with subordination to God's they must give place to them and must be observed because of his Commands Whatever Servants doe in Obedience to their Masters they must doe it heartily as to the Lord and not to men Col. 3.23 Our Obedience must be de omni per se quatenus ipsum In a word all that we doe in Obedience to God we must doe for God There must be Integrity without Partiality and Sincerity without Hypocrisie Whatsoever we doe we must doe all not for our own Praise or sinister Ends but to his Glory 1 Cor. 10.31 without magnifying our selves or aiming at our own carnal Advantage And this is to keep his Law with our whole Heart APPLICATION You have heard how valuable a thing the Understanding of God's Law is whence it is derived to what End it should tend with what Sincerity that End should be prosecuted I hope hereby you discern the genuine and true Reason why there is so little Wisedom in the world And I wish you would apply your minds to get that Understanding which will make you truly wise It is the common Complaint That the World is full of Fools and no marvel it should be so since each man loves to be his own Guide and even generally all sorts of men affect to follow that Darkness which they miss-name the Light within them and are unwilling to be undeceived from their Errours Quis intelligit Delicta is in this sense true Though all are Children in Knowledge yet are they loth to abide under the tuition and conduct of their Overseers Some miss-lead themselves by their Lusts some by their Opinions few move in the direct Line of God's Law and no marvel then they suffer eclipses of their innate Light Earthly-mindedness like the Earth interposing keeps the Light of God's Word from them Love of transitory Pleasures hinders the Light of the Spirit from shining on them Nor do they lift up their Eyes and Hearts unto the Sun of Righteousness that he may arise with brightness in his Rays upon them It would be infinite to reckon up the Fooleries of Philosophers Jewish Rabbins Hereticks Papists and all sorts of Fanaticks who have declined from God's Precepts Let their Errours their Follies their Miscarriages make you inquisitive into God's Law wary how you turn aside from it diligent to observe it constant in adhering to it instant with the Father of Lights to direct your Steps in it They that sail at Sea count it safest to be in a Ship that hath a good Pilot They that live in a State think it happy to live where there are good Laws and good Governours Sure no Pilot is better then he that steers the Course of the Heavens no Laws better then the Laws of the Most high no Government equal to the Government of God If you leave his Guidance if you forsake his Laws you will suffer Shipwreck and be cast on those barbarous Coasts where Tyrants and Devils domineer Oh then what-ever ye doe prefer the Understanding of God's Will before all Knowledge beg earnestly of God that he would teach you forget not what ye learn of him let your whole Heart be sound in his Precepts Doe as Christ did whose meat and drink it was to doe the will of his Father and you shall eat and drink with him in his Kingdom Which he grant who loved us and gave himself for us To whom c. Amen LAVS DEO UPRIGHT WALKING Part I. The Twenty-seventh SERMON PROVERBS xiv 2. He that walketh in his Vprightness feareth the Lord but he that is perverse in his Ways despiseth him AMong the Variety of Holy Writings whereby the Wisedom and Goodness of God hath made provision for the Instruction and Guidance of Man who is born as a wild Asse's Colt Job 11.12 this Book of Proverbs is a Star not of the least magnitude having the Quintessence of Solomon's Wisedom in it who is said to have a Heart as large as the Sand upon the Sea-shore in respect of his Understanding in things both Divine and Humane in which he exceeded all the Wise men of his own and other Generations And among all the Sayings of this Book this is one of the most considerable as directing what way we may demonstrate our Fear of God which is the beginning of Wisedom and shun the chiefest of Follies in despising him the one by walking in our Vprightness the other by avoiding Perverseness in our ways as it is expressed in my Text He that walketh in his Vprightness feareth the Lord but he that is perverse in his Ways despiseth him The Words consist of two Propositions characterizing the Wisest of men and the veriest Fools The first have two Marks whereby they are discernible They fear the Lord and that appears by their walking in their Vprightness The other appear to be Fools by their despising of the Lord and that is manifested by their Perverseness in their Ways I shall begin with the I. PROPOSITION He that walketh in his Vprightness feareth the Lord. And herein I
this your want of Repentance or the perfunctory doing of it And that you would bethink your selves that you may deceive your selves but cannot deceive God that your Dallying with God will end in your Damnation that you will never have Peace with him till you shew that you count and use your Sins as his and your Enemies Doe this then which David saith he did Search out your Sins impartially know them to be your own Brats that the least of them are of a Viperous brood that they will bring upon you everlasting Punishment without much Repentance and real Amendment Set your Sins before you in their ugly shape Set God before you as a severe Judge and yet withall a mercifull Prince Confess them to God with godly Sorrow Supplicate for Pardon with humbled Souls Sprinkle your Consciences with the Bloud of Christ by the hand of Faith and Resolve to leave your Wanderings and to follow Christ And then and not till then you shall have Peace with God which he grant for his Son's sake c. Amen LAVS DEO THE COMFORT OF THE Divine Presence Part I. The Sixth SERMON PSALM li. 11. Cast me not away from thy Presence and take not thy Holy Spirit from me OF all the Holy Patriarchs whose ways are recorded in the Old Testament there is none of whose Acts we have more relation remaining to us for our Imitation or our Caution then we have of David's In the constant course of his Actions he was so obedient to God that God gave this Testimony to him and said I have found David the son of Jesse a man after mine own heart which shall fulfill my will Act. 13.22 And yet he sinned so foully in the matter of Vriah that he is stigmatized by the Prophet Nathan sent by God to reprove him sharply for it as one that gave great occasion to the enemies of the Lord to blaspheme 2 Sam. 12.14 He that in the time of his Persecution had shewed much Constancy in his Obedience to God and Adherence to him in the time of his Prosperity and greatest Tranquillity shewed his Instability so as to become a Reproach to the Profession of his God Whence it came to pass that as in his Afflictions he made many Psalms of Exultation in God and Exaltation of his Name so as to gain the Elogy of the sweet Singer of Israel so by reason of his great Fall in defiling Bathsheba he is fain to mourn as a Dove to change his tune to sing Lamentation to bewail his Transgressions and to cry Peccavi in this Penitential Psalm composed as the Title shews by reason of his Fall into those horrid Evils of Adultery and Murther For expiating of which though the Law yielded no Sacrifice yet the Grace of God he knew did and therefore he prays instantly both for Pardon of what he had done and for preventing Grace against future Relapses as the words of my Text import Cast me not away from thy Presence and take not thy Holy Spirit or Spirit of Holiness from me In which words he deprecates two Evils as most pernicious 1. The Ejection out of God's Presence 2. The Loss of his Holy Spirit Concerning these it may be enquired how he could pray against that which elsewhere he seems to reckon as not fecible when he saith Whither shall I goe from thy Spirit or whither shall I flee from thy Presence Psal 139.7 which intimates as if there were no escaping God's Spirit or avoiding God's Presence And therefore it was in vain for him to petition God against that which could not be effected though God should goe about it To which I answer That it is true that God's entitative Presence is every-where and therefore there could not be a Casting him out of it nor could he goe any whither where he might hide himself or not have the Spirit of God to find him out and to reach him his Omnipresence Omniscience and Omnipotency make such an Exclusion or Subtraction unimaginable But there is a Presence of Favour of Assistence of Protection an having of the Spirit for Guidance Comfort and Ability for operation here meant which a person may be excluded from and destitute of such as Cain dreaded when he said My Punishment is greater then I can bear Behold thou hast driven me out this day from the face of the earth and from thy Face shall I be hid And Cain went out from the Presence of the Lord Gen. 4.13 14 16. That is he was deprived of the light of God's Countenance filled with Horrour in his spirit out of the conscience of his unpardoned unnaturall Murther of his Brother God respected not his Offering admitted him not to any Communion with himself let the infernall Spirits haunt him delivered him into the hands of the Devil And this most horrible estate the Psalmist doth here deprecate since the conscience of his Guilt made him sensible that he might justly expect it Now to begin with the First Petition whence these Points are deducible 1. That God's Presence of Grace is most desirable 2. That the committing of great and enormous Sins doth endanger the Privation of it 3. That a Penitent Sinner begs earnestly against the Loss of it as his greatest Calamity and prays for the Continuance of it as his chiefest Good Dominus tecum cum spiritu tuo The Lord be with thee and with thy spirit are the most important Prayers in our Christian Liturgy To begin with the first of these That God's Presence of Grace is most desirable How desirable the Presence of God's Favour is to men may appear by that Dialogue between God and Moses which we meet with Exod. 33.14 15. wherein after God had made that terrible Commination of coming up into the midst of the people of Israel in a moment to consume them because of their great Provocation of him in making the Golden Calf and not to goe up with them vers 3 5. and Moses vers 12 13. had instantly made Supplication for God's Guidance in that great Expedition which he put him upon of bringing the people of Israel into the Land of Canaan the Lord tells him that his Presence should goe with him and he would give him rest Moses replies to God If thy Presence goe not with us carry us not up hence And gives this reason vers 16. For wherein shall it be known here that I and thy people have found grace in thy sight is it not in that thou goest with us From which passage may be discerned how much Moses valued God's Presence as that without which he counted all his Undertakings as vain that he could not effect any thing prosperously not subdue Enemies nor rule that people nor successively accomplish any undertaking But on the other side with God's Presence he doubted not but that he should bring to pass that great Business and all other Designs which he should be put upon if God did vouchsafe it to him The same is true in
company 5. He that walks before God must be of a pleasing Disposition as the Apostle speaks elegantly Col. 1.10 when he prays for the Colossians that they may walk worthy of the Lord unto all pleasing Indeed I told you before walking with God is pleasing God this is the main thing requisite to our Converse with God that we have a care to avoid what is offensive to him as Joseph had when he said How shall I doe this great Wickedness and sin against God He that will please God must imitate God We must be Followers of God as dear Children and walk in love as he loved us Eph. 5.1 2. He that will walk with God must not be of a quarrelling wrangling but a peaceable Disposition God will not brook him to be with him that persecutes his Fellow-servants that molests his Children that is not loving and kind to them that honour him No man can walk with God that loves not them that are born of God 6. He that walks before God must affect the Life of God that is an heavenly holy Conversation he must not be estranged from the Life that is in God through the ignorance that is in him and the hardness of his Heart as those Gentiles that did walk in the Vanity of their Mind having their Vnderstanding darkened Eph. 4.17 18. He must be as an obedient Child not fashioning himself according to the former Lusts in his Ignorance but as he which hath called him is holy so must he be holy in all manner of Conversation because it is written Be ye holy as I am holy 1 Pet. 1.14 15 16. He must walk with Wisedom in the sight of the Lord not as a rude Clown but as a Courtier of Heaven If we say that we have Fellowship with God and walk in Darkness we lie and doe not the Truth But if we walk in the Light as he is in the Light we have fellowship one with another 1 Joh. 1.6 7. Our Conversation must be in Heaven we must seek the things that are above the Kingdom of God and his Righteousness we must speak the Language of Heaven expect all our Good from Heaven follow the Imployment of Heaven doe the Will of our Father which is in Heaven We must sanctifie and extoll his Name as the Angels doe if we expect to be like them hereafter we must so doe here in the light of the living as they doe in Heaven in the Presence of God APPLICATION I have run over a large Field of matter but such as is of greatest concernment to each of us to be minded of that so we may know how to walk with God God hath been with you you have been kept by him he hath delivered your Soul from death and now he looks you should walk before him You expect I presume to rest with him to stand in his Presence hereafter that in the great Day of Christ he should own you and should say Come ye blessed Oh forget not then to walk before God and be perfect They that are ungodly shall not stand in the Judgment nor Sinners in the Congregation of the Righteous but shall be as the Chaff which the wind driveth away For the Lord knoweth the way of the Righteous and the way of the Vngodly shall perish Psal 1.4 5 6. Oh then that you would bethink your selves wherefore you have your Lives continued your Feet to walk I mean your Understandings your Wills your Affections your Memories your Tongues Hands Eyes Ears Are they not made that you may set God before you and prepare your Ways before him Dream not that he will entertain you hereafter in his Heavenly Palace if you do not here endeavour to be like him If you be as brutish Swine wallowing in your impure Lust if like snarling currish Dogs of an unquiet mischievous revengefull cruel spirit you are not fit for God's Company If you be rude clownish barbarous Heaven is no place for you Learn then to be wise to know God to observe him believe in him be humble pleasing of him and heavenly-minded then will he welcome you into his everlasting Joy Amen LAVS DEO THE HOLY MAN'S MEDITATION The Seventeenth SERMON PSALM cxix 15. I will meditate in thy Precepts and have respect unto thy Ways NOT out of any vain Ostentation of seeming Holiness in himself such as Pharisees were wont to be guilty of but that he might give God the Glory of his free Grace and excite others to a blessed Consociation with him in his Praises of him the Psalmist doth in this Psalm with variety of Expressions and the best of his Skill most delightfully declare the frame of his Spirit and the course of his constant Practice In the verse before my Text he had told us the matter of his Joy that he rejoyced in the way of God's Testimonies as much as in all Riches And here he declares his Resolution sutable to his valuation of God's Testimonies that he was determined as he had chosen them for the object of his Joy so to make them the imployment of his Studies the Cynosure or North-star according to which he would steer his course I will meditate in thy Precepts and have respect unto thy Ways Wherein he declares his purpose 1. Of imploying his Thoughts and his Discourse or Talk about God's Precepts for the word we translate meditate doth also signify to speak or conferre and is so translated by some here 2. Of Eying God's Ways Which may be understood either of God's Ways which he commands us to walk in called the Way of his Precepts and then the sense is I will not onely apply my Mind to know what thy Precepts injoyn me but also I will in my Practice whatsoever I doe have mine Eye that is my intentive Consideration on them as my Rule by which to act Or else it means God's Ways which he takes in ordering and governing things which are the Ways of his Providence and so his Determination is that he will observe God in what he doeth that he may give him the Glory of his Wisedom Goodness Truth Justice in his Promises and Threatnings and accordingly fear or trust God and in all things approve himself to him From the Words taken in these senses these four Conclusions do arise 1. That God's Precepts are the Godly man's Meditation 2. That they are also the matter of his Talk 3. That in his Practice he heeds God's Direction 4. That God's Works are his Observation I. OBSERVATION That God's Precepts are the Godly man's Meditation In the first Psalm vers 2. it is said of David's Blessed man that his Delight is in the Law of the Lord and in his Law doth he meditate day and night by which the Constancy of his Meditation is expressed Which is not so to be understood as if no other Act were to be done but that that there was to be no Intermission of actuall Reading or Thinking on the words or matter of God's Law
become the Path of Life to them as at several times he declares Joh. 14.6 Jesus saith unto Thomas I am the Way the Truth and the Life no man cometh to the Father but by me Joh. 11.25 Jesus said unto Martha I am the Resurrection and the Life And indeed Christ is the Way of Life 1. As he is the Exemplary Cause of it All whom his Father hath foreknown being predestinated to be conformed to the Image of his Son that he might be the first-born among many Brethren Rom. 8.29 Wherefore Christ told his Disciples Joh. 14.19 Because I live ye shall live also The Life of Christ which he recovered by his Resurrection is the efficacious Pattern or Copy according to which God hath contrived our Life He is risen from the dead and become the first-fruits of them that sleep For since by Man came Death by Man came also the Resurrection of the dead For as in Adam all die even so in Christ shall all be made alive 1 Cor. 15.20 21 22. Hence the Apostle tells us Col. 3.3 that we are dead and our Life is hid with Christ in God it is deposited as a Treasure in Christ's hand who is the Trustee to whom our Life is conveyed ad opus usum nostrum for our use and behoof as the Lawyers use to speak he hath Livery and Seisin given of Life on our behalf and so his Life is the Pledge and Path of our Life 2. As Christ is the Way of our Life as he is our Pattern Depositary and Pledge so is he the Way of our Life as the procuring Cause thereof He is the Prince of Life Act. 3.15 the Cause or Authour of eternall Salvation Heb. 5.9 and that many ways First by his Preaching which moved S. Peter to say Lord to whom shall we go thou hast the words of eternall Life Joh. 6.68 The words saith Christ that I speak unto you they are Spirit and they are Life vers 63. The Preaching of the Law was but the Ministration of Death of the Letter that killed 2 Cor. 3.6 7. but the word of the Gospel is the word of Life Phil. 2.16 Secondly by his Death for so he tells us Joh. 6.51 I am the living Bread which came down from Heaven if any man eat of this Bread he shall live for ever and the Bread which I will give is my Flesh which I will give for the Life of the world And indeed it was for this very cause that as the Children were partakers of flesh and bloud so he also took part of the same that by Death he might destroy him that had the power of Death to wit the Devill and deliver them that through fear of Death were all their Life subject to bondage Heb. 2.14 15. As by the Offence of one Judgment came upon all men to Condemnation even so by the Righteousness of one better rendred by one Righteous deed to wit his Obedience unto Death the free Gift came upon all men unto Sanctification of life That as Sin hath reigned unto Death so might Grace reign through Righteousness unto eternall Life by Jesus Christ our Lord as the Apostle saith Rom. 5.18 21. His Death procures our Life both removendo Prohibens by taking away the Sting of Death Sin disarming Satan of his Power and by meritoriously purchasing our Life by paying a Price for us Thirdly by his Resurrection whereby he becomes as the First-fruits that sanctifies the rest of the Lump and so obtains Resurrection and Life for those that are Christ's As also he is impowered to give Life upon his Resurrection as himself saith All Power is given to me in Heaven and in Earth Matth. 28.18 As the Father raiseth up the dead and quickeneth them even so the Son quickeneth whom he will Joh. 5.21 Hereupon the Apostle argues thus Rom. 5.10 For if when we were Enemies we were reconciled to God by the Death of his Son much more being reconciled we shall be saved by his Life Fourthly by his Ascension whereby he is become an High Priest not on Earth but such as is set down on the right hand of the Throne of the Majesty in the Heavens Heb. 8.1 He is not as the Priests of the Law who were not suffered to continue by reason of death but continueth for ever and hath an unchangeable Priesthood or a Priesthood that passeth not from one to another being made not after the Law of a carnal Commandment but after the power of an endless or indissoluble Life and therefore he is able to save them to the uttermost or evermore that come unto God by him seeing he ever liveth to make Intercession for them Heb. 7.16 23 24 25. Fifthly He is the Prince of Life or Cause of our Life by shedding forth his Spirit after his being glorified which was as Rivers of living water as his own words import Joh. 7.38 39. This Gift of the Spirit of Christ is that whereby we are born again to a Spiritual Life That which is born of the Spirit is Spirit saith Christ Joh. 3.6 It is the Spirit that quickeneth the Flesh profiteth nothing Joh. 6.63 Neither indeed had Christ's Preaching or his Dying availed to bring us to Life had he not given us of his Spirit And therefore herein was the Prerogative of the Gospel above the Law that whereas that gave the Command but could not give the Spirit being a dead Letter by the Ministration of the Spirit or the Law of the Spirit of life Rom. 8.2 Christians are made alive 2 Cor. 3.6 The Gospel is become the Ministration of Righteousness vers 9. If Christ be in you the body is dead because of Sin but the Spirit is Life because of Righteousness But if the Spirit of him that raised up Christ from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortall bodies by his Spirit that dwelleth in you Rom. 8.10 11. Sixthly Christ's Appearing shall consummate the Life of a Believer Though he now be dead in Appearance to the World to their Rites Practices Hopes Injoyments and his Life is now onely hid with Christ in God yet when Christ who is his Life shall appear then shall he also appear with him in Glory as the Apostle speaks most comfortably Col. 3.3 4. 2. On our part the Path of Life is 1. In our Union to Christ which is by Faith whereby he is our Head and we are his Members and therefore partakers of his Life I live saith the Apostle Gal. 2.20 yet not I but Christ liveth in me and the Life that I now live in the flesh I live by the Faith of the Son of God who loved me and gave himself for me Joh. 11.25 26. He that believeth on me although he were dead yet shall he live and whosoever liveth and believeth in me shall never die The Life of a Christian is conjoyned with Christ's as that of a Child with the Mother's 2. In our Conformity to
not the Truth but had pleasure in Vnrighteousness And it is indeed just with God that they who forsake him should be forsaken by him which must of necessity be their Downfall for mens own Counsells are but as rotten Posts which if they be shaken the House will fall of it self All the Thoughts and Devices of man are but vain even the Wisedom of the world is Foolishness with God for it is written He taketh the wise in their own Craftiness and again The Lord knoweth the Thoughts of the wise that they are vain 1 Cor. 3.19 20. It is with Men as with Sheep that wander from their Pasture and Shepherd they are caught and made a Prey to Wolves and Foxes so those who leave God's Counsell and chuse their own Ways are easily beguiled and enslaved by Satan to their Destruction But which is the II. OBSERVATION It is the Safety of God's Servants that they are guided by his Counsell There is a twofold Counsell of God The first is that Counsell by which he guides himself of which the Apostle speaketh Ephes 1.11 that God worketh all things after the Counsell of his own Will and of which the Psalmist saith Psal 33.10 11. that The Lord bringeth the Counsell of the Heathen to nought he maketh the Devices of the people of none effect The Counsell of the Lord standeth for ever the Thoughts of his Heart to all generations And this Counsell of God is oft times contrary to Man's and clean different from Man's Imaginations For though there are many Devices in man's heart nevertheless the Counsell of the Lord that shall stand Prov. 19.21 Hereby he asserts his own Singularity Independency and Sovereign Dominion as Isa 46.9 10. Remember the former things of old for I am God and there is none else I am God and there is none like me declaring the end from the beginning and from ancient times the things that are not yet done saying My Counsell shall stand and I will doe all my Pleasure This is not that Counsell of God by which he guides his Servants to Glory this being the Secret which belongs onely to the Lord. But it is the Thing revealed which belongs to us that we may hear it and doe it it is this Counsell of God whereby he guides his people and brings them to Glory And though it be true that even this is a Secret in respect of the World the Great things of God's Law are strange things to them the Mystery of Godliness is so profound so confessedly great as that none of the Princes of the world knew it yea when it was in Christ opened it was the hidden Wisedom of God in a mystery containing such things as Eye had not seen nor Ear heard nor had entred into the Heart of man to conceive even the things which God hath prepared for them that love him Yet it was ordained by God before the world to our Glory and revealed to his people by his Spirit who have received not the spirit of the world but the Spirit which is of God that they might know the things which are freely given them of God as it is 1 Cor. 2.12 This Secret of the Lord is with them that fear him and he will shew them his Covenant This is not either an imaginary Light in every man conceived by deluded Quakers as sufficient to guide them to God nor is it any peculiar Enthusiasm such as Fanatick spirits have been deceived by nor any such Dreams and Apparitions as Friers and Monks have themselves been abused by and miss-led other persons in times of Ignorance nor any such vain Raptures or Conceits as those whereby men have been so lifted up as to despise others as Pygmies in Knowledge in respect of themselves or to fansie as if they were of God's Privy Councill But the Counsell of God by which he guides his Servants is his Word containing his Precepts his Promises and what-ever Revelations in Holy Scripture he hath delivered for our learning that we through Patience and Comfort of the Scripture might have hope especially the word of the Truth of the Gospell such as S. Paul meant Act. 20.20 21 24 26 27. when he said to the Ephesians that he kept nothing back that was profitable to them but testified to Jews and Greeks Repentance towards God and Faith towards our Lord Jesus Christ the Gospell of the Grace of God so that he was pure from the bloud of all men in that he had not shunned to declare unto them the whole Counsell of God This is that Counsell of God which makes men wise unto Salvation or brings to Glory And with this Counsell of his he guides his Servants 1. By the Preaching of it in the Ministry of the Gospell of Christ which is the Power of God unto Salvation Rom. 1.16 2. By the Operation of his Spirit by which they with open face behold as in a Glass the Glory of the Lord and are changed into the same Image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 Hereby they have the mind of Christ 1 Cor. 2.16 To which may be added such speciall Guidance as either by joynt or solitary Prayer Christian Conference Self-examinations particular Experiments secret Motions Illuminations and Warnings remarkable Providences God vouchsafes some of his Children in Temptations against fears of Persecution attempts of Corrupters apprehension of Divine Desertion against all such Scandalls and other Evils as become Precipices into which Souls are cast or Snares and Stumbling-blocks by which they are apt to be overthrown And by this Counsell of God their Feet are guided into the way of Peace and Safety and they after brought to Glory Which is my III. OBSERVATION That those whom God guides by his Counsell he doth at last bring to Glory The Glory which the Psalmist may here mean especially if David were the Penner of this Psalm is not unlikely to be the Glory which he expected in being made King of Israel it being probable that this Psalm was composed in the time of his Persecution under Saul during which he complained that his Enemies did live and were mighty and they that hated him wrongfully were many in number Psal 38.19 Yet no doubt he also had an eye to the Glory which he expected after this Life So Psalm 17. having prayed to the Lord vers 14 15. to deliver his Soul from the Wicked which were his Sword from the men of this world which had their portion in this Life whose bellies God filled with his hid treasures so as that they were full of Children and left the rest of their Substance to their Babes he declares his expectation to be of a higher kind vers 18. As for me I will behold thy face in Righteousness I shall be satisfied when I awake with thy likeness And this the phrase of receiving him to Glory after his guiding him by his Counsell doth most clearly intimate And indeed this is the thing which
Contemplation You that are to receive the Holy Sacrament what other Business have you but to tast how gracious the Lord is The Lord's Supper is visibile Verbum a visible Word that minds you of this Love of God in giving his Son for you to make you his Sons Look not then so much on what Christ did as why that it was for you See your own Unworthiness be humbled for your Sins but behold the Riches of God's Love See it so as to admire it so as to praise it Let this be an Eucharist a Thanksgiving Doe that on Earth that the Saints in Heaven now doe Receive it with Hallelujahs in your Hearts if not with your Tongues Remember this with rejoycing in God Hope in him Prayer to him as your Father Love to him who so loved you Love to each other as being one Body and one Bread being partakers of this one Bread 1 Cor. 10.17 But chiefly behold it with Reverence and Dutifulness to your Father that you may be blameless and sincere and harmless the Sons of God without rebuke in the midst of a crooked and perverse generation among whom ye are to shine as Lights in the world Phil. 2.15 Amen LAVS DEO KNOWLEDGE PRACTICE UNITED The Twenty-sixth SERMON PSAL. cxix 34. Give me Vnderstanding and I shall keep thy Law yea I shall observe it with my whole Heart OF all the Psalms there is none which hath so much of Curiosity and yet so much Plainness as this In the Form of it is much Poeticall Art in the Matter of it much Integrity and Holiness of Heart The Art is seen in observing the order of the Hebrew Letters in assigning to each Letter eight Verses and beginning every Verse in every Octonary with the same Letter The Integrity and Holiness of Heart is observable in the Expressions which for the most part contain Protestations of Integrity or holy Petitions both which are in the words I have read to you in which are contained 1. A Petition Give me Vnderstanding 2. A Protestation or Promise expressed first purely And I shall keep thy Law secondly modally declaring the manner of his keeping it And I shall keep it or Yea I shall observe it with my whole Heart From the words these Points offer themselves to us 1. That the Vnderstanding of God's Laws is a very desirable thing 2. That this Vnderstanding is God's Gift and to be sought of him 3. That when we understand God's Laws we should observe them 4. That we should keep them with our whole Heart Of these in their order I. OBSERVATION That the Vnderstanding of God's Laws is a most desirable thing If we will believe the wisest of men this will be out of doubt It is the main Argument of many Chapters in the Book of Solomon's Proverbs the Quintessence of his Wisedom to commend to us as the most precious thing that can be chosen the Understanding of God's Laws which he calls the Fear of the Lord and the Knowledge of God Prov. 2.5 And Chap. 3.14 15. he saith The merchandise thereof is better then the merchandise of Silver and the gain thereof then fine Gold She is more precious then Rubies and all the things thou canst desire are not to be compared unto her Again Prov. 4.7 Wisedom is the principal thing therefore get Wisedom and with all thy getting get Vnderstanding I should recite to you a great part of Solomon's Books and of the Psalms of David his Father besides other parcells of Holy Scripture should I heap up all those Passages which set out the Worth of the Understanding God's Laws But I shall make this Point more apposite to your use by considering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why it is so which will also prove the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is so Any right Knowledge is desirable since every man is ambitious to know saith Aristotle in the first words of his Metaphysicks It is true there is Science falsely so called as the Apostle's phrase is 1 Tim. 6.20 which learned Interpreters conceive to be meant of the Gnosticks pretended Knowledge from whence they usurped the Title of Gnosticks that is Knowing men of the thirty Aeones and such like Fables devised by Valentius and other like Hereticks to draw Disciples from the Christian Doctrine after them of which much may be seen in Irenaeus his Five Books against Heresies These also or some other Fanatick Hereticks of that Time are conceived to be meant by them that know the Depths of Satan as they speak Rev. 2.24 Such kind of Knowledge the Apostle bids Timothy not to give heed to as the Fables and endless Genealogies whether of Gnosticks or Jews and as ministring Questions rather then godly Edifying which is in Faith 1 Tim. 1.4 which he calls profane and old wives Fables to be refused Chap. 4.7 perverse Disputings of men of corrupt minds and destitute of the Truth to be avoided 1 Tim. 6.5 foolish and unlearned Questions which engender Strife 2 Tim. 2.23 profane and vain Babblings which encrease unto more Vngodliness 2 Tim. 2.16 Jewish Fables and Commandments of men that turn from the Truth Tit. 1.14 Foolish Questions and Genealogies and Contentions and Strivings about the Law which are unprofitable and vain such as the Cabalistical Conceits and Talmudical Dotages of Jewish Rabbins have been of old and of later days many of the Popes Decretall Epistles many of the Monks Legendary Tales in their Book which they termed Aurea Legenda the Golden Legend though Ludovicus Vives saith true He that devised it had a Brazen Face he that believes it a Leaden Heart all these and what-ever is of like stamp are to be abhorred as coming from Satan to corrupt mens minds from the Simplicity that is in Christ But all true Knowledge of what kind soever is justly desirable as being both an Ornament and some way or other usefull to Man whose Excellency whereby he exceeds Beasts is his Knowledge and his Inferiority to Angels is his Defect in it And though some of late have endeavoured to prejudice the minds of men against the Study of Arts Sciences Languages and other Learning taught in Universities yet it is for no other Reason but because of their own Illiterateness Scientia neminem habet Inimicum nisi Ignorantem No man undervalues Learning but the Ignorant Nevertheless some Knowledge is more desirable then other and above all the rest the Knowledge of God his Laws Will Counsell Works which indeed make men more truly wise then the Knowledge of all the Secrets of Nature Policies of State humane Arts and Sciences Princely Wisedom to Govern is a very excellent Gift To have the Understanding which Solomon had to judge and rule so great a People as that of Israel was a very glorious Gift of God and such as made him renowned above all the men of the earth in his days and many Ages after yet he found a Vanity in this I gave my heart saith he Eccles. 1.17 18.